Following are a number of back-translations of Romans 3:24:
Uma: “But God releases us from the punishment of our sins and he says we are straight [just] because of the redeeming of Kristus Yesus. All this is a gift [lit., a giving dry] of God to us because of his grace [white insides].” (Source: Uma Back Translation)
Yakan: “But because of God’s love and pity/mercy to us (incl.), that is his love-gift to us (incl.), therefore our (incl.) sins are forgiven by him and we (incl.) are considered straight by him because we (incl.) trust Isa Almasi who redeems/frees us (incl.) from our (incl.) sin.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “However, only because of God’s favor to us (incl.), He will consider us righteous just the same as if we (incl.) had never done any wrong, because Jesus Christ has set us free.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “But because of his grace/mercy to us that has no payment, he counts us as righteous by-means-of what Cristo Jesus has done to redeem us.” (Source: Kankanaey Back Translation)
Tenango Otomi: “It was pure grace that God cleared our sins. Because Jesus Christ paid for our sins.” (Source: Tenango Otomi Back Translation)
Central Mazahua: “God is a good person. He just gives us that which we didn’t earn. God says we don’t any longer owe sin because Jesus Christ paid.”
Hopi: “We through Jesus Christ have been set in the clear, and haven’t paid anything but have been made right through his mercy.”
Huehuetla Tepehua: “But God did men a favor and he sees as if they were straight all who have put their confidence in Jesus. And men are not asked anything for the price of this favor. They are seen as if they were straight just because of Jesus Christ since he is the one who redeemed them.” (Source for this and two above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
Following are a number of back-translations of Romans 3:26:
Uma: “With the death of Yesus, it became evident/knowable that God is upright punishing sin, and he can also say that sinners who believe in Yesus are upright.” (Source: Uma Back Translation)
Yakan: “But just the same God punishes if/when someone sins. Therefore he punished Isa as a substitute for us (incl.) even though he had not sinned. Because of this there is now his proof, that he is truly straight and that he considers straight everyone who trusts Isa Almasi.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “However, it is necessary that there be punishment for the sins of mankind, therefore he punished Jesus. Because of that, we (incl.) know that the judgment of God is just. And because of this, it can be that He will consider righteous anybody who believes in Jesus.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “but now, he has shown that he didn’t just forget those sins but rather he included them in the sins that Jesus bore (lit. carried-on-his-shoulder) on the cross. Thus it can-be-seen that God is thoroughly righteous while-simultaneously it is also he who counts as righteous all people who believe in Jesus.” (Source: Kankanaey Back Translation)
Tenango Otomi: “But now that Christ has died it is seen that all the sins of the people are paid. Now we are assured that God rightly judges, clearing the sins of all who believe in Jesus Christ.” (Source: Tenango Otomi Back Translation)
Central Mazahua: “When Jesus Christ died, God showed us that he judges us well. He didn’t just allow the sins we do. But God will say he doesn’t any longer owe sin, the one who will plant Jesus Christ in his heart, because Jesus Christ paid for our sins.”
Tzeltal: “Not until now God has made to be seen how with a straight heart he has now settled the matter of sin, in order that thus it will be known that his heart is straight and he makes straight the heart also of as many as believe in Jesus.” (Source for this and above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
The Hebrew and Greek terms that are translated as “circumcise” or “circumcision” in English (originally meaning of English term: “to cut around”) are (back-) translated in various ways:
Tetelcingo Nahuatl: “put the mark in the body showing that they belong to God” (or: “that they have a covenant with God”)
Indonesian: disunat — “undergo sunat” (sunat is derived from Arabic “sunnah (سنة)” — “(religious) way (of life)”)
Ekari: “cut the end of the member for which one fears shame” (in Gen. 17:10) (but typically: “the cutting custom”) (source for this and above: Reiling / Swellengrebel)
Hiri Motu: “cut the skin” (source: Deibler / Taylor 1977, p. 1079)
Garifuna: “cut off part of that which covers where one urinates”
Bribri: “cut the soft” (source for this and the one above: Ronald Ross)
Amele: deweg cagu qoc — “cut the body” (source: John Roberts)
Eastern Highland Otomi: “cut the flesh of the sons like Moses taught” (source: Ronald D. Olson in Notes on Translation January, 1968, p. 15ff.)
Newari: “put the sign in one’s body” (Source: Newari Back Translation)
Following are a number of back-translations of Romans 5:2:
Uma: “For the mediation of Yesus Kristus brings us into harmony with God because of our faith, so that we feel/experience the grace [white insides] of God that we have now obtained. And our hearts are glad because our hope is strong that we get/obtain a share in God’s glory [lit., bigness of life].” (Source: Uma Back Translation)
Yakan: “Isa Almasi showed us (incl.) the love and pity/mercy of God to us (incl.) when we (incl.) trusted him and now we (incl.) are considered straight by God. We (incl.) are also glad because our (incl.) hope (expectation) is sure that we (incl.) will be with God and that he will honor us (incl.) there in heaven.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Because of our faith in Jesus, he has already made it possible for God to show His favor to us. That’s why our joy is great because we are expecting that in the future, we will be able to share in the very great high rank of God.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Because of him, we share-in-experiencing the grace of God that we are now enjoying, and great is our happiness because we expect in-addition that we will share-in-experiencing the goodness and greatness (lit. highness) of God.” (Source: Kankanaey Back Translation)
Tenango Otomi: “We encounter the grace of God because we believed in Jesus Christ. And we rejoice that there will come the day when we will see the good that God gives.” (Source: Tenango Otomi Back Translation)
Central Mazahua: “We believe Jesus and now we come into the presence of God who looks on us well because of what Jesus Christ did. Very beautiful is God. Very much we rejoice, we wait for him to make us as he is.” (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
Following are a number of back-translations of Romans 5:15:
Uma: “But the work of Adam and the work of Yesus are indeed different. The free gift [lit., dry gift] of God to us is bigger than the transgression of Adam. From the transgression of that one person, all mankind die. But indeed bigger is the goodness of God’s heart that he gave freely to mankind with the mediation of Yesus Kristus.” (Source: Uma Back Translation)
Yakan: “But they are different because we (dual)/one cannot compare the sin done by Apu’ Adam and the love-gift of God. For because of the sin done by one person only, Apu’ Adam, the destiny of all men is to die. But much greater/important is the good done by one person also, Isa Almasi, for because-of what he did many people can receive the love-gift of God, that means his love and pity/mercy to them.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “But the two of them are not the same, because the transgression of the one is not like the becoming righteous which God makes possible. Adam was just one person, but because of his transgression all mankind die. And in spite of that, much greater was that which was made possible by means of the kindness of God; for because of the kindness of one man also, who is Jesus Christ, God gave righteousness and He made many people righteous.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “But admittedly the outcome of what they did was not the same, because what God gifted on account of Cristo is far different from what happened on account of Adan’s sin. Because due to the sin of that one, all people were condemned to die, but much-weightier is the outcome of God’s grace and what he gifted to all people because of the grace of the one who was Jesu Cristo.” (Source: Kankanaey Back Translation)
Tenango Otomi: “Here is what happened because of Adam’s sinning and here is what happened because of the grace of God which was given us. Adam committed sin, and thus many people had brought on them that they die. But Jesus Christ is the one who brought us God’s grace and many people had brought on them that they will be saved. It is more powerful what Jesus did than what Adam did.” (Source: Tenango Otomi Back Translation)
Central Mazahua: “What Adam gave us is not at all like what Jesus Christ gave us. Many people died because one person did sin, who is Adam. It was given to many people that God would look on them well, that they would live, because one person did good, who is Jesus Christ.”
Teutila Cuicatec: “Adam’s sin was not the same as God’s mercy for us. Because of that one person all people owed sin but that’s not how it was with God’s mercy. He sent our Lord Jesus Christ and that one person in all love saved a great many people.” (Source for this and above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
Following are a number of back-translations of Romans 1:4:
Uma: “That Good News tells who the Child of God is, our Lord Yesus Kristus. According to his birth as mankind, Yesus is the descendant of King Daud of old. But that Yesus is also the Child of God, for he is holy the same as God. That is clear because God caused him to live again, and with that amazing sign he made-clear that he indeed is the Child of God.” (Source: Uma Back Translation)
Yakan: “But he is really God. By God’s power it is clear that he truly is the Child of God because he was made alive again from his death.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “As for Jesus Christ our Lord, he is the holy God because he is also the son of God, because this was shown to us by means of the great power of God which was used to raise him from the dead.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Concerning also his holy godhood, God showed that he was his Child when he made-him-alive again by-means-of his power.” (Source: Kankanaey Back Translation)
Tenango Otomi: “But concerning the holy soul of Jesus Christ, it clearly is apparent that he is not just a person, it is strongly apparent that he is the Son of God, because he resurrected after he died.” (Source: Tenango Otomi Back Translation)
Central Tarahumara: “And the Very Good Spirit, God’s Spirit, raised up Jesus Christ when he was already dead. And all of the people were thus truly shown that Jesus Christ is the only Son of God.”
Central Mazahua : “The Spirit which comes from God caused him to arise when he had died. Thus it was made known powerfully that he is the Son of God. This is Jesus Christ who is our Lord.”
Chicahuaxtla Triqui: “But Christ is Son of God according to his spirit because his spirit is entirely good. And God himself has shown that Jesus is his very Son. And very powerfully did God with him when he rose from among the dead by God’s agency. And Jesus Christ has become the Lord who has authority over us.” (Source for this and two above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
Following are a number of back-translations of James 3:13:
Uma: “If there is in our midst a person whose thinking is good and whose heart is clear [i.e., aware, mature, wise], he must show his clearness of heart with his good behavior and with his character that appears from a humble [low] heart, like is fitting for people whose hearts are clear.” (Source: Uma Back Translation)
Yakan: “If there is a person among you who has deep thoughts/wisdom and really understands, he should show his knowledge in his good works. And his liver should be lowly/humble for like that is a person whose thoughts/wisdom is truly deep.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Any of you who are wise and have large understanding, he must show it by means of his good works. He must not consider himself high as he shows his wisdom by means of his good workds.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “If there is someone among you who is thinking/reflective and understanding, he should show his kind-of-wisdom in his good behavior/character and in his humbling (lit. lowering) himself in his doing what is good.” (Source: Kankanaey Back Translation)
Tagbanwa: “Well who of you is knowledgeable and perceptive/understanding? It’s necessary that you prove it through your good nature/ways, and through the good things you are doing with meekness/patience which accompanies true understanding/wisdom.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “When there arises one who is wise, who thinks on the words he hears, it will be seen who such a person is because he does good. He does what he knows and is not arrogant in what he does.” (Source: Tenango Otomi Back Translation)
Central Mazahua: “When anyone of you knows what is good to do and knows how, he will be careful how he will live and he will not make himself great. In that way people will notice that truly that one knows.”
Rincón Zapotec: “If there is among you a man who has great ability and he understands exceedingly, with complete humility he ought to show that he is thus by means of the good things he is doing.”
Alekano: ” . . . if he remains humble and does good things, he will demonstrate the substance of his wisdom.” (Source for this and two above: Ellis Deibler in Notes on Translation July, 1967, p. 5ff.)
Following are a number of back-translations of Romans 1:5:
Uma: “By the lips of that Yesus, God gave me a big blessing, appointing [lifting] me as his apostle [messenger], so that I take the Good News to people all over the world, teaching them to believe and submit to the Lord Yesus, so that the name of Yesus is made-big.” (Source: Uma Back Translation)
Yakan: “Because of Isa Almasi I was given work/doing by God. I was commissioned by him to proclaim the good news so that there would be some from all nations/peoples/tribes that I would carry/influence to be people trusting and following/obeying Isa Almasi so that he can-be-praised/is-praised.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Through Christ sending me, I was given wisdom and God made me an apostle, which is to say, send one, in order that Jesus might be honored. The reason that he did this was so that I might teach the people who aren’t Jews in the towns everywhere, so that they might obey and believe Jesus Christ.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Because of him, God showed-me -kindness/grace and made me an apostle so that I would persuade people in all countries/towns to believe and obey Cristo so that he would be praised/honored.” (Source: Kankanaey Back Translation)
Tenango Otomi: “Jesus Christ did me the favor of giving me the work of being his representative. He wants that in whatever land I tell the good news to the people and that they will believe, they will do what it says. By this then the people will praise Jesus Christ.” (Source: Tenango Otomi Back Translation)
Hopi: “Because of Him, God through his pity sent me to preach in order that I might speak the good message to all people in order to persuade some. And then they will walk according to our beliefs. In doing this I make Jesus Christ very big.”
Central Mazahua: “Jesus Christ looked on me well. He sent me to do his work, in order that the people in the world will believe-obey, listen-obey him.”
Central Tarahumara: “And Jesus Christ very lovingly sent us to preach in his name, so that the people who live in all the world, believing well, should reverence Jesus Christ himself.” (Source for this and two above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
