Following are a number of back-translations of Luke 5:6:
- Noongar: “So they called their friends in the other boat. They came and helped them. They filled both boats with fish so the two boats nearly sank.” (Source: Warda-Kwabba Luke-Ang)
- Uma: “From there, he threw their nets, there really were very many fish that entered into them, with the result that their nets began to tear.” (Source: Uma Back Translation)
- Yakan: “When they had thrown out the nets, they caught very many fish, therefore their nets almost tore.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And then they threw out their nets again, and when they pulled up their net they were really convinced because of the very many fish that were caught, because the nets almost broke they were so full.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “That being so, they lowered them and truly many were what they got until the nets were almost ripping.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Well, they dropped it again. When they pulled it up, it almost broke for it was so full of the fish which had entered.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of 1 John 3:15:
- Uma: “All people who hate their relatives, they are the same as killers [emphatic]. And you know, relatives, that murders do not get good life forever.” (Source: Uma Back Translation)
- Yakan: “Whoever hates his fellow-man it is as if he has killed. And you know that a murderer has no everlasting life.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Anyone who acts against his companions, God considers him to be like a murderer; and we (incl.) know that if there is a person who wants to murder, he has not yet come to own life forever.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “For the one who hates his brother/cousin is like the murderer just the same, and we know of course that the murderer, he doesn’t have the life that has no end.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Because whoever ignores/spurns his sibling in believing, he is the same as a murderer of his fellowman. Isn’t it indeed so that you know already that, whoever is a murderer of his fellowman, he really doesn’t have life which is without ending?” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Everyone who hates his brother is like as though he were a murderer. And you know that not one murderer meets up with the new life.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “Any of us if we hate our fellows, before God we are like murderers. And we know that no one who is like that has eternal life.”
- Eastern Highland Otomi: “He who hates his sibling is a murderer. And you know that there is no murderer who has (possesses) the new life.”
- Tzotzil: “If we hate the brethren, we have already become killers. You know that whoever kills he has not received life forever.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
- Candoshi-Shapra: “One who hates his brother is a murderer (one who kills more than one). Surely you know that in him, that is in a murderer, eternal life does not dwell.”
- Yanesha’: “All these who despise their countrymen, they are killers. You know that those who are killers, in their hearts does not stay life forever.”
- Aguaruna: “He who hates his brother he is like a murderer, and all murderers, they will not live always, that we know.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
Following are a number of back-translations of Acts 27:15:
- Uma: “Because the ship was no-longer able to face the wind, that is why the workers on the ship said, just let the ship be blown by the wind so.” (Source: Uma Back Translation)
- Yakan: “The ship was hit by the wind and because the ship could not meet/go-against the wind, we (excl.) just allowed the ship to be carried along by the wind.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “and it struck the ship and since the ship was no longer able to face the wind, we just never minded where the ship would be carried by the wind.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “It was whipped into the ship, and they had no way to face-into the wind. So they conceded-defeat-by-letting us (excl.) be blown (lit. winded) to-where-it-was-directing.” (Source: Kankanaey Back Translation)
- Tagbanwa: “When the ship was now right-in-its-path, there was nothing which could be done. We just let ourselves be taken along by the wind which was driving us along.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Luke 5:38:
- Noongar: “No! You must put new liquor into a new bottle.” (Source: Warda-Kwabba Luke-Ang)
- Uma: “New wine must definitely be put into a container that is also just new.” (Source: Uma Back Translation)
- Yakan: “But new grape water should be filled into new bags.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “It’s necessary that the wine which is just made is put in a new container.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Recently-yeasted grape juice then, it must be a new leather in which it is placed.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Of course, what is suitable to put new drink in is a new skin container.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of 1 John 5:2:
- Uma: “This is a sign so that we know that we love the people who are God’s children, if we love God and follow his command(s).” (Source: Uma Back Translation)
- Yakan: “Therefore if we (incl.) love God and follow his commands, we (incl.) also love our (incl.) fellow children of God.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “If our love for God and our obeying His commands is correct, we can know that our love for our companions who are children of God is also correct.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “So if we love God and we obey his commands, that’s how we know that we also love our companions who are God’s children.” (Source: Kankanaey Back Translation)
- Tagbanwa: “And this is what can enable us to be sure that we value all who have been as-it-were given birth to by God, this (fact) that we hold dear this God and we are obeying everything he commanded.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Therefore if we love God and do what he commands, then we know that we must love the children of God.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “We who are God’s children know that we love our fellows if we love God and do as he commands.”
- Eastern Highland Otomi: “If we really love (esteem) God, and do what God commands, then we will know that we really have love toward our siblings.”
- Tzotzil: “If we love God, we obey his commands. Therefore we love also his children that we are equal with (those that are his children along with us.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
- Candoshi-Shapra: “Surely we know that we love God’s children also for we love God. Don’t we keep that which God ordered?”
- Yanesha’: “If we love our Father, if we obey his word, herein we know that already we love them, our Father’s children.
- Aguaruna: “Therefore we are able to know that we also love the children of God, because we love God and we are obeyers of His word.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
Following are a number of back-translations of Acts 28:3:
- Uma: “Paulus gathered wood and put it on the fire. While he was dropping the wood on the fire, suddenly a snake came out of the wood, because it was hot up against the fire. That snake bit his hand.” (Source: Uma Back Translation)
- Yakan: “Paul gathered a bundle of sticks. While he was piling them on the fire, a poisonous snake came out because of the heat of the fire, and fastened on Paul’s hand.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Paul went for wood, and there was some wood which he placed on the fire, and there was a poisonous snake which got hot and it came out from the wood which he had placed, and it bit the hand of Paul.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Pablo, he gathered wood-to-be-put-on-the-fire. But when he put it on the fire, a snake that had poison suddenly-came-out, and it bit his hand wrapping-itself-around-it.” (Source: Kankanaey Back Translation)
- Tagbanwa: “As for Pablo, he went picking up sticks to add to the firewood. Just as he was putting it on the fire, as it was now held over the fire, a snake came out. It wound around his hand and bit.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Luke 6:31:
- Noongar: “Do for other people everything you want them to do for you.” (Source: Warda-Kwabba Luke-Ang)
- Uma: “What behavior we want others to do to us, that also we must do to others.” (Source: Uma Back Translation)
- Yakan: “And whatever you want that people do to you, that do to him.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “The good thing that you want that other people should do to you, that is what you should do to them.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Do to your (pl.) fellows what you want them to do to you.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Therefore, do to others that which you want to be what they will also do to you.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of 2 John 1:13:
- Uma: “Many greetings from all the children of your (sing.) female relative here, who is chosen by God. Finish here.” (Source: Uma Back Translation)
- Yakan: “The children of your sibling send word that they love/remember you. Wassalam” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “The children of your sister here who are also chosen by God send you greetings.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “The children of the woman who is your (sing.) sibling/cousin whom God also chose greet you (pl.). Only this is what I am able to say.” (Source: Kankanaey Back Translation)
- Tagbanwa: “You (sing.) are greeted by the children of your (sing.) sister who also has been chosen by God like you (sing.).” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Also greeting you are the sons of our sister who also is chosen by God.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “The children of your sister, greet you. Your sister also and her children have been chosen and God has saved them. Amen.”
- Eastern Highland Otomi: “They send their greetings the children of your sister (a woman’s sister), she also chosen of God. This is what I tell you now.”
- Isthmus Zapotec: “The children of your sister (term for spiritual sister, not relative) whom God chose send greetings to you (sg.). Amen.”
- Garifuna: “Your (younger) sister’s children/offspring greet you, the one (feminine) whom God chose. Here is the end of my writing to you. (A closing greeting that is used in the culture).” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
