Following are a number of back-translations of 3 John 1:2:
- Uma: “Friend! I pray that you are healthy and that you get goodness in everything that you do, like your soul gets goodness.” (Source: Uma Back Translation)
- Yakan: “My beloved friend, I ask God that good may be arriving/happening to you and that your body/you may be healthy for I know that your trust is strong.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Dear brother, I pray for you to God that your situation might become good and that you might be given a good body just like He also has given you strong faith.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “My esteemed Gaius, I who have written this, it’s Juan who is a leader of the believers. My love for you (sing.) who are my friend is from-the-heart. May your (sing.) life there be good and your (sing.) body also be strong like the strength of your (sing.) faith.” (Source: Kankanaey Back Translation)
- Tagbanwa: “My dear friend, I am praying that hopefully your situation is always good, and your body strong/healthy like the strength of your believing/obeying which I am hearing news about.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Listen, my dear brother, I ask God that he will help you in what you do and I ask that he will make your strong (in health) just like your beliefs are strong.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “Dear Gayo, I ask God that good may always happen to you, and that you may be well as you are well in your head-heart.”
- Eastern Highland Otomi: “Loved one, may God apportion to you his blessing so that you will turn out well. And that your body be healthy like your heart is healthy.”
- Isthmus Zapotec: “Brother whom I love, I know your soul is clean. That-way I hope is your body and in all things you are well (or in good condition).”
- Sayula Popoluca: “I love you very much and I want all you do to turn out well, may you be well as your soul is well.” (Source for this and three above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Following are a number of back-translations of 1 John 4:10:
- Uma: “This is what is called love. It wasn’t us who first loved God. It was God [emphatic] who first loved us, to the point that he ordered his Child here to be our redeemer so that our sins could be forgiven.” (Source: Uma Back Translation)
- Yakan: “True love (is) not our (dual) love for God, but God’s love for us (dual). And because of his love to us (dual) he sent his Son to the world so that our (incl.) sins would be forgiven because of him.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “True love is not our (incl.) loving God, but rather it is His loving us (incl.) and His sending His Son here so that by means of His allowing Himself to be killed, our sins might be forgiven.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “This is the nature of love that has no lack/fault: it is not our love for God, but rather the love that God showed us when he sent his Child to undergo/pay-for the punishment of our sins so that they would be forgiven.” (Source: Kankanaey Back Translation)
- Tagbanwa: “This is true holding dear, not our holding dear of God, but rather his holding dear which has valuing of us. For he caused his Son to come here to us to be made a sacrifice, so that we might be forgiven for our sins.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “No matter how much we love God, we can never love as much as he loves us. God showed us that he loved us when he sent his Son to die in order to take care of our sins.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “We did not love God, he surprisingly loved us and he sent his son who died to pay for our guilt in order that we may be at peace with God.”
- Eastern Highland Otomi: “God showed us love that is true, because he sent here his Son who delivered-up himself to pay for our sins. And however much we love (think on) God, we can never love (think on) him as he thinks on us.”
- Tzotzil: “See how it is God loves us (in). It is not because we first loved God. It was first he loved us. Therefore he sent his Son. He paid for our sins on the cross.”
- Sayula Popoluca: “In this way we know that God loves us: it is not that we loved God, but that he loved us, and he sent his son to die for our sins so God would pity us.” (Source for this and three above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Following are a number of back-translations of 1 John 3:10:
- Uma: “This is a sign so that we know who are-children of God and who are-children of the King of Evil-ones. All people who do not do God’s will, they are not God’s children. So also people who do not love their relatives, they are not God’s children.” (Source: Uma Back Translation)
- Yakan: “This is the difference between the children of God and the children of Satan/demon: the one who does not do the straight or does not love his fellow-men, he is not a child of God.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “If there is a person whose behavior is not righteous, this is a sign that he is not a son of God. Neither is any person a son of God who does not love his companion. By means of this, we can perceive who the sons of God are and who are the subjects of Satan.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Our means-of-distinguishing the children of God and the children of the Diablo is this: the people who are not children of God, they are the ones who are not doing what is good and who are not loving their companions.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Herein we can recognize whoever are now children of God, and who are still children of Satanas. As for the one who doesn’t persevere in doing righteousness in the sight of God and does not value his sibling in believing, it’s certain that he is not a child of God.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Now it will be known who are the ones who are God’s children, and who are the devil’s children. Everyone who does not want to do good nor wants to love his fellowman is not God’s child.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “This shows who are the children of God and who are the children of the devil. Whoever of us if we do not walk straight (are not righteous) we are not the children of God. And whoever of us if we do not love our fellowman we are not the children of God.”
- Eastern Highland Otomi: “In this way we can know which are children of God and which are children of the devil. He who habitually doesn’t do good isn’t God’s child, neither is one who doesn’t love his sibling.”
- Tzotzil: “Thus it appears if we are the children of God, or if we are the children of the devil. Because if what we do is evil, if we do not love the brethren, we are not God’s children for sure.”
- Garifuna: “The one who is not level (righteous) is not God’s offspring, nor the one who does not love his own kind ones (brother). Thus it is that God’s offspring and the devil’s offspring are known.”
- Sayula Popoluca: “We know God’s sons and the Devil’s man because whoever doesn’t do that which is true, and doesn’t love his brother is not God’s son.” (Source for this and four above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Following are a number of back-translations of 1 John 3:4:
- Uma: “All people who do sins break God’s commands. For this is what is called sin, breaking God’s commands.” (Source: Uma Back Translation)
- Yakan: “Whoever sins, breaks God’s law, because if we (dual) sin we (dual) already break God’s law.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “If someone sins, he has transgressed the Law of God, for behaviour which is called sin is any kind of behavior which is a transgression of the Law of God.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Whoever sins, he has broken God’s law, because sin is breaking the law just the same.” (Source: Kankanaey Back Translation)
- Tagbanwa: “As for the one who does sin, he is fighting/breaking the laws of God. Because what is meant by sin is, fighting/breaking the laws of this God.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “All who commit sin break God’s law. Because sin means that one breaks the law.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “Each one of us if we (are accustomed to) do evil we do not receive from (obey) the law because the evil we are doing goes contrary to the law.”
- Eastern Highland Otomi: “He who does sin, he just disobeys what God says. When we disobey the law of God, it is sin.”
- Tzotzil: “If we seek our sin, we break his commandments. When we break his commandments we sin.”
- Sayula Popoluca: “Whoever sins, he doesn’t obey God’s law. Because when we sin, we don’t obey God’s law.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Following are a number of back-translations of 1 John 3:3:
- Uma: “All people who trust/hope-in Kristus like that, they make-holy their lives, like Kristus is holy.” (Source: Uma Back Translation)
- Yakan: “Whoever expects/hopes that finally he will be like Almasi, he should always cause his liver to be clean/holy as Almasi is holy.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Anyone who expects Christ to return always sees carefully to His own behaviour so that there might be no evil just like there is no evil in the behaviour of Christ.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Every person who expects these things, he faithfully-perseveres in turning-his-back-on evil so that his life will be continually clean as is Cristo just the same.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Therefore whoever has this assurance, he is always persevering to live far from sin, because as for this Jesu-Cristo, he really is far from all sin.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “All those who await to become like Jesus Christ, now they depart from evil, they want to live good just like Christ lives.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “And each of us if weare expecting that God will cause us to become like Christ is, we will do so that our hearts will constantly be clean like the heart of Jesus is clean.”
- Eastern Highland Otomi: “And each one who when he remembers that he himself will be like Christ, habitually fixes his own heart, intending for it to be good, like Christ.”
- Tzotzil: “If we are waiting for God to cause us to become like Christ, we give ourselves for cleansing. Thus good-hearted (no sin) we will become like Christ is good-hearted.”
- Sayula Popoluca: “And whoever waits for what will happen when Jesus Christ comes, he cleans himself as Jesus Christ is clean.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Following are a number of back-translations of 1 John 2:16:
- Uma: “For all that is in this world–like the evil desires of our hearts, what we see and we desire, whatever makes-high [i.e.,, haughty] our hearts–all that sort of thing is not from our Father, it is from the world [emphatic].” (Source: Uma Back Translation)
- Yakan: “Because all that belongs to this world, that means the bad things that ones (dual) body/person craves, and (the things) that one (dual) sees and craves and (the things) that mankind boasts-about, all these (things) are only of this world and are not from our (dual) Father God.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “For as for any kind of evil behaviour here on the earth, like evil desires or the evil things which are seen and desired by people, or their causing themselves to be praised because of the possessions they have acquired, these things do not come from our Father God, rather they just come from here on the earth.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Because all that are like these: the bad-things that sinful people love/want, their coveting (lit. grabbing-after) what they see, and their boasting about their possessions and their status, it is not God our Father who is their source but rather they are from this earth.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Because as for all the evil here under the heavens, it really is opposed to God. Like the habit of indulging our own desire which is evil, the habit of wanting to get everything one sees, and the habit of being conceited about the things in our lives. These ways/habits didn’t come from God the Father, but rather they come from here under the heavens.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Because all the evil here in the world is not the decision of God, rather it is the decision of people themselves. People do their own pleasures. What all they see, they want to own it all. And they pride themselves about how they live.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “All these things people do who are in this world: they do evil which their evil head-hearts desire intensely, and they do evil which they want to do by reason of what they see, and they are proud of their possessions. The people who do like that think only of what happens on this earth. They do not do what our father God wants.”
- Eastern Highland Otomi: “Because all the deeds of the world, God didn’t cause (prescribe, ordain) them like doing one’s own will, and the sins which one’s heart likes, and when one is proud because of what he possesses. But doings like these originated here in the world.”
- Tzotzil: “The people (unbelieving) who are here in the world, their hearts are taken up with what their bodies want and what looks nice to their eyes, and what they are proud about (raise themselves up about), our (in) Father God does not want that we (in) still do this also like the people do.”
- Sayula Popoluca: “Because all that is in this world, the evil our heart begs for, and we want that evil we see, and if we boast because of our possessions, these things our father doesn’t give, but this world gives them.” (Source for this and three above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Following are a number of back-translations of 1 John 2:2:
- Uma: “And he is the one who died to become our redeemer / body substitute so that God [could] forgive our sins. And not only our sins alone did he redeem, but the sins of all mankind also.” (Source: Uma Back Translation)
- Yakan: “And Isa Almasi was made a sacrifice hep to make our (dual) sins be passed. And not just our (incl.) sins but up to/including the sin of all mankind was taken away/made past by Isa Almasi.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “He is the one who was sacrificed because of us (incl.) so that our sins might be removed. And it’s not just our sins which can be removed, but rather the sins also of the whole of mankind.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “And it is Cristo just the same who underwent/bore the punishment of our sins so that they can be forgiven, and not our sins only but rather the sins of all people.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Because as for this Jesus, he was made a sacrifice, so that he could-take-the-punishment for our sins. As for these sins for which he took the punishment, it wasn’t only ours, but rather for the sin of all people here under-the-heavens.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “This Jesus Christ died in order to take care of our sins, and not just ours, rather he died in order to take care of the sins of all the people living on earth.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “He died to pay for our guilt in order that we may be at peace with God. Not by reason of our guilt only did he die, but rather by reason of the guilt of all mankind.”
- Eastern Highland Otomi: “Because he delivered himself to pay for our sins. And not only our sins, but also all the sins here in the world, he paid for.”
- Tzotzil: “He paid for our sins when he died on the cross. Not our sins alone he paid. He paid for the sins of all people also.”
- Sayula Popoluca: “And he died for our sins so that God might pity us…” (Source for this and three above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Following are a number of back-translations of James 1:15:
- Uma: “If he follows the desires of his heart, in-the-end he will do sin. And if he continues to do sin, finally he will die and be separated from God.” (Source: Uma Back Translation)
- Yakan: “His greedy-desire gives him thoughts to do bad. As he keeps thinking (about it) finally he goes-through-with-it/proceeds-with-it and does that evil. So-then if a person is used-to doing evil the result is he will be put in hell.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And if he fulfills his desires, he sins. And the end of that person, if he keeps on doing wrong is death without end.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “If then he thinks about doing that-aforementioned-thing that he wants, that is the source of sin, and the outcome of a person’s sins, it is death and separation from God forever.” (Source: Kankanaey Back Translation)
- Tagbanwa: “For as long as one’s own desire which is disgusting is indulged, the outcome is sin. And when sin has now been able to flesh-out/fruit, there is no other result of it than death which is unending punishment.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “When a person does that evil which came to his mind, then it is sin. This person who is sinful, now must await punishment when he continues on sinning.” (Source: Tenango Otomi Back Translation)
- Guhu-Samane: “Then it overwhelms the man and the sin becomes reality, and in return the man encounters death.”
- Tzotzil: “If we let the coveting of our hearts grab its strength, thus we will seek our sin; if sin has grabbed its strength, we will be lost because of it.”
- Yatzachi Zapotec: “If we obey our evil hearts, we are doing evil; and if we continue doing evil the day will come when God will desert us.”
- Sayula Popoluca: “When that evil he wants stays in him, it gives room for sin to grow in him, and that sin when it grows big, then it kills him.” (Source for this and three above: Ellis Deibler in Notes on Translation July, 1967, p. 5ff.)
