Following are a number of back-translations of 1 John 2:9:
- Uma: “People who say they are in the light, and they hate their relatives, they are still in the darkness.” (Source: Uma Back Translation)
- Yakan: “Whoever says that he is already in the light, but he hates his fellow truster in Isa Almasi he is still in darkness up to now.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “If there is a person who says that God has illuminated his mind, but he is the enemy of his companion, he is still in the darkness.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “If there is one who says that he is in the light/brightness while-at-the-same-time he hates a companion of his, he is still in the darkness just the same.” (Source: Kankanaey Back Translation)
- Tagbanwa: “The one who says that as for him, he is now in the light/enlightenment, but he is still ignoring/spurning his sibling in believing, the truth is, he is still in darkness.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “He who says that he is now living good, yet he hates his brother, is still living in evil.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “If we say we are present where there is light because of our doing good, but if we hate our fellows, we are still in darkness because we are doing evil by hating our fellows.”
- Eastern Highland Otomi: “He who says he is living in God’s light, and hates his sibling, but still the same-as-before he is living in the darkness.”
- Tzotzil: “If we say ‘I am in the sunlight,’ if we hate a Christian brother, we are still in darkness.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
- Candoshi-Shapra: “The one who says, ‘I live in the light,’ but hates his brother, because of that he is still living in the darkness.”
- Yanesha’: “The one who says he is already in the light, if still he despises his countrymen, he is still in the darkness.”
- Aguaruna: “‘I walk in light-place,’ although saying, one who is angry at his brother, that one yet walks in darkness-place,” (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 26:11:
- Uma: “Many times I persecuted them in the houses of prayer, and I forced them to repudiate their belief in Yesus. My heart just boiled, with the result that I went to far towns to persecute them.” (Source: Uma Back Translation)
- Yakan: “I often inflicted-pain-on/beat the ones trusting in Isa in the prayer-houses in order that they would let-go-of their believing in Isa. And because of my anger (lit. painful liver) toward them, I kept going after them even in other lands/places so that I could persecute them.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “I was always causing them to be punished in the churches because I tried to force them to give up their faith. And because of the fact that I was so angry at them, I pursued them even in far towns so that they could be punished.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Many times also I went to the various-synagogues to punish those who believed to force, if possible, that they speak-evil-of Jesus. Even to the far countries of the Gentiles, I also went there to persecute (lit. make-pitiful) them (i.e. believers), because extreme was my hatred for them.” (Source: Kankanaey Back Translation)
- Tagbanwa: “I would enter the worship-places and whoever I caught who was a believer, I would cause them to be beaten/hurt for I wanted them to be forced to insult that Jesus. Proof that my anger against them was great was, I hounded them even to/in other cities.'” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Luke 5:3:
- Noongar: “Jesus stepped into Simon’s boat and said to Simon, ‘Shove away near the shore.’ Jesus sat inside the boat and taught all the people.” (Source: Warda-Kwabba Luke-Ang)
- Uma: “Yesus went to climb/ride one boat, Simon’s boat and he asked that Simon shove/row the boat a little from the edge of the lake. After that, and he sat in the boat teaching the people.” (Source: Uma Back Translation)
- Yakan: “One was the boat of Simon. Isa got into it and told Simon to push it out a little from the shore. Then he sat down and he preached to the people from inside the boat.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And Jesus got into one of the boats that belonged to Simon, and he had Simon move the boat out just a little way from the shore. And Jesus sat down there in the boat and he taught the very many people.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “So Jesus got-into (lit. rode) one that belonged to Simon and said to him that they should distance-it a little from the shore. Then he sat down to teach and he taught the many-people.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Jesus got into one of the boats, that one being Simon’s. And then he said to Simon to shove off a bit, so as to go a little way from the edge. Well, he sat down in that boat and taught the people again.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of 1 John 3:12:
- Uma: “Don’t imitate the behavior of Kain long ago. That Kain, he was-a-child of the evil-one(s), with the result that he killed his younger-sibling. Why was it that he killed his younger-sibling? Because his behavior was evil [emphatic], yet the behavior of his younger-sibling was upright.” (Source: Uma Back Translation)
- Yakan: “Let us (incl.) not be like Kabil. Kabil deceased (ley) belonged to Satan/demon and his brother was killed by him. Why was he killed by him? He was killed by him because the doings of his brother were good but his doings were bad/evil.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “We must not be like Cain, for he was the subject of Satan, and he murdered his younger brother. The reason he murdered him is because his activities were evil, and the activities of his younger brother were righteous, by contrast.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “It should not be Cain’s behavior that you imitate, because as for Cain, he was a person of Satanas and he killed his younger-sibling Abel. What was the reason that he killed him? Because what he was doing was evil but by-contrast what his younger-sibling was doing was good.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Let’s not be like that as-it-were child of Satanas who is Cain , he who killed his brother. Well, why did he kill him? Because his own doing was evil, but his brother’s doing was righteous in the sight of God. That’s why Cain hated/was-angry-with that brother of his.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “We must not do like Cain who walked with the devil, therefore he killed his brother. Why was it that he killed him? He was killed because Cain did evil and therefore he was jealous of his brother who did good.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “We should not do like Cain did. He was a child of the deceiver (the devil) who is very evil, and he killed his brother. Why was it he killed him? He killed him because his brother walked straight whereas he walked with evil.”
- Eastern Highland Otomi: “And we will not do as Cain did who took the nature of the devil, and killed his brother. And why did he kill him? Because his deeds were bad, and his brother did what was good.”
- Tzotzil: “Therefore do not do like Cain did. Because Cain was in the hand of the devil therefore he killed his younger brother. Because it was straight what his younger brother did.” (Implied that Cain’s were not straight.) (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
- Candoshi-Shapra: “Don’t be like Cain. Because he was characteristically a bad-one, Cain killed his brother. Why did he kill his brother? What he himself did was bad-kind and what his brother did was only the straight-kind. Because of that he killed his brother.”
- Yanesha’: “We are not to do like dead Cain who was of the category-lineage of the devil. He, his brother he killed. Why did he kill him? This is why he killed him, he, not good he followed (and did), his brother, completely fittingly he followed (and did).”
- Aguaruna: “Don’t be like the one named Cain. He killed his brother, the devil making him think like that. Why did he kill him? His brother working good, he working bad, he killed him.” (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 27:11:
- Uma: “But the warchief of the soldiers did not believe / pay heed to the words of Paulus, because his belief/heed was greater in the words of the one who ran the ship and the leader [carrier] of the ship. They wanted to keep going.” (Source: Uma Back Translation)
- Yakan: “But the captain of the soldiers, he believed what the ship’s captain and owner said rather than what Paul said.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “However the sergeant there, he did not listen to Paul’s advice because he trusted in the word of the captain and the owner of the ship.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “But the captain, he didn’t believe/obey what Pablo said, but rather what the driver and the ship owner said.” (Source: Kankanaey Back Translation)
- Tagbanwa: “But that captain of soldiers didn’t believe what Pablo had said, but on the contrary, what he believed was the word of the helmsman, he being the boss of the sailors, and also the word of the owner of that ship.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Luke 5:35:
- Noongar: “But the day will come when people will take away the husband, and then they will not eat food.'” (Source: Warda-Kwabba Luke-Ang)
- Uma: “But the time will come, the groom is taken from their midst. At that time, only then will they fast.'” (Source: Uma Back Translation)
- Yakan: “But in the future when the bridegroom has been caused to leave, then they will fast.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “But at that time in the future when the bridegroom is taken away from them, then they will fast because they are sorrowful. It’s the same way also with my disciples, because as long as I am with them, they will not fast.'” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “But when the tine arrives that the bridegroom will be taken-away from them, that’s the time-when-they -will-fast.'” (Source: Kankanaey Back Translation)
- Tagbanwa: “Well, these disciples of mine are like that too. But the day will come when I will be separated from them. And then is when they will fast.'” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of 1 John 4:20:
- Uma: “A person who says: ‘I love God,’ and he hates his relatives, why, he is lying. For if he does not love his relatives whom he sees, how much more so [will he not love] God whom he doesn’t see.” (Source: Uma Back Translation)
- Yakan: “If someone says that he loves God but he hates his fellow-man, he is lying. Because if he does not love his fellow-man whom he sees, how can he love God whom he does not see.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “If anyone says that God is very dear in his breath but he acts against his companions he is a liar. For it’s not possible for him to love God whom he has not seen if he does not also love his companion who he has seen already.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “If someone says that he loves God while-at-the-same-time he hates his fellow, he is a liar. Because if he has no love for his fellow that he sees, it is not possible that he would love God whom he has not seen.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Supposing someone says, ‘I hold God dear now,’ but if he still has a sibling in believing whom he is ignoring/spurning, then that holding dear of his is only his lie. Because if he doesn’t yet value his companion whom he’s been seeing all this time, how could he hold God dear whom he can’t see?” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “The person who says he loves God and who hates his brother is a liar. Because he who does not love his brother, one whom he sees, how is it possible that he loves God whom he cannot see?” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “If we say that we love God, and we hate our fellows, we lie. If we do not love our follows-and we see them -, how could we manage to possibly love God when we do not see him?”
- Eastern Highland Otomi: “But if one tries to say, ‘I love (esteem) God,’ he lies if he hates his sibling, if he doesn’t love his sibling whom he sees, who lives here, he can’t love (esteem) God who isn’t seen here.”
- Tzotzil: “If we say ‘I love God,’ if we hate our brethren, we lie for sure. Because if we do not love our brethren that here we continually see them, ÂżWhere could it be that we love God whose face we have never seen?” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
- Candoshi-Shapra: “The one who says ‘I love God,’ but hates his brother, that one is a liar, that’s what he is. One who his brother, even though seeing, doesn’t love, therefore even more so God not then seeing would he love?”
- Yanesha’: “If any one says, I, I love our Father, however, he despises his countrymen, he of a truth, is just deceiving. If he does not love his countrymen whom he sees, he is not able to love our Father, not seeing him.”
- Aguaruna: “He who ‘I love God,’ saying, yet hates his brother, that one he lying he says it. His brother, although seeing him, if he does not love him, God, the one whom he has not seen, how can he love?”
- Murui Huitoto: “The one who says that I love God lies if he hates his brother. He sees his brother but doesn’t love him. He doesn’t see God, therefore, how will he love God?” (Source for this and three above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
Following are a number of back-translations of Acts 27:44:
- Uma: “After that, the ones who did not know how to swim lay on wood or pieces of the ship so that they would be carried to land. That is why nothing happened to us, we all arrived at land.” (Source: Uma Back Translation)
- Yakan: “The others were told to follow floating on boards or pieces of wood broken from the ship. Like that we (excl.) were all saved going to the shore.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Those who didn’t know how to swim should float on the boards and on broken parts of the ship and they should follow. And we did this, and all of us got to the shore and none of us was harmed.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “while meanwhile others were to follow riding on planks and other wood from the ship. And that’s how we (excl.) all escaped/survived the waves to arrive at its edge.” (Source: Kankanaey Back Translation)
- Tagbanwa: “As for the others, they were to catch hold of what they could hang on to to get to shore, like planks and other parts of the ship which were floating. Therefore, by doing like that, no-one drowned. All were able to get to shore on that beach. (Note: All 1st person plural pronouns in this chapter are exclusive unless otherwise marked.)” (Source: Tagbanwa Back Translation)
