Following are a number of back-translations of Mark 12:30:
- Uma: “We must love him with our real heart, we [must] offer all our life to him, we [must] love him the full-extent of our knowledge and the full-extent of our ability.’ That is the first command.” (Source: Uma Back Translation)
- Yakan: “You (sing.) shall love God, your (sing.) Lord, with your entire (dambýs-býs) liver and mind and strength.’ This,’ said Isa, ‘is the commandment greater than all.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “It is necessary that the one you hold big in your breath is God our Lord. He is the one you must make dear in your breath, your mind, your understanding, and in all that you do.'” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “You (sing.) must concentrate all your (sing.) mind/thoughts, skill/intelligence and strength in loving God your (sing.) Lord.'” (Source: Kankanaey Back Translation)
- Tagbanwa: “It’s necessary that you (sing.) hold him dear without not-meaning-it, but on the contrary really with your mind/inner-being and your mind/thinking being concentrated, and with all your strength.'” (Source: Tagbanwa Back Translation)
- Tzotzil: “Love with all your heart our Lord God. All that you are able to do, do it because you thus love Him. All that you think, do it because you thus love Him. Serve Him with all your strength because you thus love Him.”
- Western Highland Chatino: “Love very much God your Lord. You’ll think much about God. You’ll give your hearts to God. You’ll give all your minds to God. You’ll give all your strength to God.” (Source for this and above: B. Moore / G. Turner in Notes on Translation 1967, p. 1ff.)
See also heart, soul, mind (with all your heart, and with all your soul, and with all your mind).
Following are a number of back-translations of John 4:1:
- Uma: “The Parisi people heard that more and more people were going asking Yesus to baptize them becoming his followers, with the result that number of followers of Yesus surpassed the followers of Yohanes the Baptizer.” (Source: Uma Back Translation)
- Yakan: “So-then the Pariseo heard that many more people were reportedly becoming disciples of Isa and bathed by him than those that became disciples of Yahiya. (” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “The Pharisees heard the news that Jesus was making more disciples and Jesus was baptizing more people than John was; however Jesus himself wasn’t baptizing, but it was his disciples. And when Jesus also heard this news he left the province of Judea and he returned to the province of Galilee.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “The Pharisees, they heard-reported that Jesus was reportedly persuading and baptizing more disciples than Juan.” (Source: Kankanaey Back Translation)
- Tagbanwa: “The Pariseo got news that many were the people who were being drawn to and baptised by Jesus, many more than to Juan.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “The Pharisees knew that many learners were gathered by Jesus and that he baptized many more people than John.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “You whom I love, do not believe the words of just anybody who says that the Spirit of God is in his head-heart, but rather test them if the Spirit of God is in their head-hearts in order for them to speak true words. Many people are going about in this world lying saying they are proclaiming God’s word.”
- Eastern Highland Otomi: “Loved ones, we can’t believe all whatever word is said to be God’s Word. But you must taste (try out) the words, so that you will know if a word is truly the Word of God, or not. Because many deceiver prophets (word-passers) are walking here in the world.”
- Tzotzil: “You that I love, do not believe whatever word you hear. Be wise, listen if it is the same as God’s word. Because there are many here in the world who think wrongly they are saying God’s word.” (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 Acts 8:33:
- Uma: “He is disparaged and punished, yet he had no guilt. There is no-one who tell-the-account that he has descendants, because he was killed.'” (Source: Uma Back Translation)
- Yakan: “He was put down/criticized and he was not judged with righteous/straight judgment. Who will be able to tell about his descendants? No one. For his life in this world has ended.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “They shamed him and their punishing him was not righteous. He has no descendants which can be related (in a geneology) because very short is his life here on earth.'” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “They shamed him and they didn’t try him fairly/properly. Neither will anyone relate concerning his descendants, because they cut-short (lit. did-intentionally) his life on this earth.'” (Source: Kankanaey Back Translation)
- Tagbanwa: “He was caused to experience great shame and sentenced with an unfair-sentence. No-one can tell how big was the evil of his contempories for they severed his life/breath.'” (Source: Tagbanwa Back Translation)
- Lalana Chinantec; “‘They mistreated him shamefully. The people who judged did not do well. They are not supposed to do as they did. How is it possible that we will say that he has people followers? They killed him. He no longer lives in this earth.’ That is what the word of Isaiah is like which the Ethiopia person was looking at.” (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
- Huixtán Tzotzil: “… They mistakenly think that he does not have any children because when he was killed here in the world, once and for all he was eradicated they mistakenly think.” (Huixtán Tzotzil frequently uses the verb -cuy to express “to mistakenly think something” from the point of view of the speaker — source: Marion M. Cowan in Notes on Translation 20/1966, pp. 6ff.)
For the Old Testament quotes, see Isaiah 57:8 (from the Greek Septuagint).
Following are a number of back-translations of 1 Corinthians 1:27:
- Uma: “For God purposely chose / chooses people who are stupid in mankind’s sight, in order that the clever people become ashamed. He chose them who are weak, so that strong people become ashamed.” (Source: Uma Back Translation)
- Yakan: “But God purposed to choose those that the people think that they have no knowledge in order that the people who have knowledge will be put to shame/made ashamed. And God also chose those that people think/consider that they have no strength/power so that the people who have strength/power are made ashamed.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “But in spite of that, God chose you so that you might be set free. For the people are not wise, they’re the ones God chose so that those who think they are wise, might be ashamed. And those people whom the majority suppose can’t do very much, He chose them also so that those who think they have power may be ashamed.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Because God chose those who were not educated or wise in the estimation of people in order that the educated would be shamed. He chose the weak in the estimation of people so that the strong would be shamed.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Because those whom the world regards as not knowledgeable, those are the ones God chose in order to shame those who are reportedly knowledgeable. And those whom the world regards as weak, he chose in order to shame those who are reportedly strong.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “So God chose people who do not have wisdom here on earth in order to make ashamed the people who say they have wisdom. God chose the people who are not strong here on earth in order to make ashamed the people who say they are strong.” (Source: Tenango Otomi Back Translation)
- Huixtán Tzotzil: “God chose those who are mistakenly thought to be unlearned, of no use, to shame those who mistakenly think they are wise. God chose those who are mistakenly thought to not have strength to shame those who mistakenly think they are strong.” (Huixtán Tzotzil frequently uses the verb -cuy to express “to mistakenly think something” from the point of view of the speaker. (Source: Marion M. Cowan in Notes on Translation 20/1966, pp. 6ff.)
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.)
Following are a number of back-translations of James 1:20:
- Uma: “For people who are angry, they do not follow God’s desire/will.” (Source: Uma Back Translation)
- Yakan: “For if a person is angry he is not able to do the straight/righteous things that God wants.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “For when we are angry, we cannot by that means obey what God wants.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “because anger, it does not of course lead to the righteous manner-of-life that God likes.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Because as for the anger of man, it achieves nothing which is righteous/straight in the sight of God.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Because the person who is angry does not do the good God wants him to do.” (Source: Tenango Otomi Back Translation)
- Huixtán Tzotzil: “Don’t let us mistakenly think that we have done what God wants when we became angry.” (Huixtán Tzotzil frequently uses the verb -cuy to express “to mistakenly think something” from the point of view of the speaker — source: Marion M. Cowan in Notes on Translation 20/1966, pp. 6ff.)
Following are a number of back-translations of 1 John 1:1:
- Uma: “The contents of this letter talk of the Word who gives life. The one who gives life, he already was from the first. We(excl.) heard him, we (excl.) saw him with our (excl.) own eyes. We(excl.) really did see him, we (excl.) touched/held him with our (excl.) hands.” (Source: Uma Back Translation)
- Yakan: “I write to you (pl.) about Isa Almasi, he is/who is the Word/Message that gives life. In the beginning of time yet really beforehand he was. We (excl.) heard him speak and we (excl.) saw him with these our (excl.) eyes. Yes, we (excl.) saw him and we (excl.) touched him with these our (excl.) hands.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “I am writing to you about Jesus Christ. He was titled the Word which can give life forever. He existed before the world was created. But in spite of that, we (excl.) have seen Him, and we (excl.) have heard what He said. We saw Him and we took hold of Him.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “In this letter, we (excl.) have something to tell you concerning the one who is called Word/Speech who is the source of life that has no end. He already-existed where God the Father was since the very-beginning, but he appeared as a person on this earth, so we (excl.) saw him clearly (lit. properly). We (excl.) also heard his words and we (excl.) touched him.” (Source: Kankanaey Back Translation)
- Tagbanwa: “I am writing to you concerning Jesu-Cristo, he who is called Word/Speech who gives life which is without ending. He already existed long ago, when there was no world yet. And as for us (excl.) who are his disciples, we (excl.) really heard his words, and we (excl.) really saw him. We(excl.) got-to-take-a-good-look (at him) and got to touch/feel with our hands.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “I write here on paper about who Jesus Christ is, he who gives new life. This is the one who lived always, even before the things that are in existence were made. And we heard what he said when he spoke, and we stood where we could see him. Well, it is true that we saw him and touched him with our hands.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “We proclaim to you (pl.) about Jesus Christ the person who is the Word, he who gives eternal life. He was already present when the world began. We heard his words, we saw him and we looked at him and we touched him.”
- Eastern Highland Otomi: “I will tell you about the Word that gives new life to our hearts. The Word was already living at the very beginning. He is one and the same Jesus Christ whom we saw living here, and we heard what he said. Also we watched him with our eyes, and we touched him with our hands.”
- Tzotzil: “The one whose character is he is, (was from the beginning) we heard his words. We saw him. Many times we looked at his face. We touched him. It is the one called word that is in charge of all life.”
- Garifuna: “I write to you (pl.) concerning the one named Word, the one who gives life…” (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 1:2:
- Uma: “The one who gives life, he appeared in this world, and we (excl.) saw [emphatic] him. That’s why we (excl.) make-clear [i.e., explain] to you who he is, and testify that he is the one who gives good life forever. From the first he already was with God the Father, and he appeared to us (excl.).” (Source: Uma Back Translation)
- Yakan: “He was shown/revealed in the shape/form of a human/mankind. We (excl.) really saw him therefore we (excl.) witness telling you about the one who gives life which has no end. In the beginning he was there with his Father God, and he was shown/revealed to us (excl.).” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “When this source of life came down here to the earth, we (excl.) saw Him, and because of that we will tell you what we have seen. We will explain to you about the One titled Life Without End. He was the companion of our Father God before, and then He was revealed to us (excl.) here on the earth.” (Source: Western Bukidnon Manobo Back Translation)
- Tagbanwa: “Yes indeed, he who is the source of life, he was made evident to us (excl.). We(excl.) really saw him. That’s why we (excl.) now testify about him, and we (excl.) are now teaching you concerning him who is alive without ending. From long ago, he was already there in the presence of God the Father, and now/today, he has been made evident to us (excl.).” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “This one who gives the new life caused it to be known who he was. And we saw him and now we give our witness that we saw him. Now we tell you that this one who gives the new life has no beginning and has no ending to his life. He was living there where his Father is, but he came here so that we saw him.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “He revealed himself to us and we saw him and we say that he lives eternally. And we proclaim to you (pl.) that he is with our (in) father God and how he revealed himself to us.”
- Eastern Highland Otomi: “And he the Word who gives the new life showed himself to us in that he became a person. And we saw that he really became a person. So that’s what we are telling you now, that he is the one who was living, and lives now, and will never end. He was living with his Father and later came into the world and showed himself to us.”
- Tzotzil: “He showed himself that he is the giver of life. We saw him. Therefore we tell you (pl.) what he is like the giver of everlasting life, who was there with our (inclusive) Father God. Afterwards he came and showed himself before us.”
- Garifuna: “The one who gives life has been shown to us…” (Source for this and three above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
