Following are a number of back-translations of Luke 3:3:
- Noongar: “So John went to every part of the country of the River Jordan, preaching: ‘Turn away from your sin and wash in water, and God will forgive your sin.” (Source: Warda-Kwabba Luke-Ang)
- Uma: “So, Yohanes walked upstream-downstream the Jordan river announcing the Word of God to the crowds/people, he said: ‘Repent from your sins and you must come here for me to baptize, so that God forgives your sins.'” (Source: Uma Back Translation)
- Yakan: “Then Yahiya went, covering all the places surrounding the river Jordan preaching to the people that whoever regretted and left/gave-up his bad doings, that person should be bathed and God would forgive him.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And as for this John, he went to all of the villages there near the River Jordan and he taught the people. He said, ‘Have done with your wrong-doings and let yourself be baptized and God will forgive your sins.'” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Then Juan went to preach in the towns on either-side of the river Jordan. He was saying, ‘Repent of your sins and get-baptized so that God will forgive your sins.'” (Source: Kankanaey Back Translation)
- Tagbanwa: “Therefore what he did was he went to all the people on both sides of the river Jordan, for he was now teaching. He was teaching, saying, ‘Repent/be-sorry-for and drop/give-up your (pl.) sins and be baptized as a testimony that you will now drop them, so that you will be forgiven by God.'” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of 2 Peter 2:9:
- Uma: “So, from those examples earlier, we clearly see God’s power to help people who worship him, in order that they come to no harm when they encounter temptation/testing. And we also see his power to confine evil people to be tortured on his Deciding Day.” (Source: Uma Back Translation)
- Yakan: “All these are examples that God knows how/can/is able to help those who trust in him and that he frees them from their troubles. We/one (dual) also understand that God really can/knows-how-to punish the ones doing bad but he waits for the judgment day.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “However, the people, by contrast, who worship the Lord, He knows how to help them so they might not sin when they are tempted. He also knows how to bind the dead wicked people to have them wait until the day when He will punish them.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “All those-things which happened long ago, they are our means-of-knowing that God knows how to save godly people who are being-hardshipped. And he also knows how to imprison bad people so that they will be punished on the day he judges them.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Well from those things which happened long ago, isn’t it clear that God really knows how to save the ones who believe/obey him in/from their hardships. And he also really knows how to punish the ones doing evil, while he reserves them for that day of real judging.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “It is God who is able to save the peole who worship him from the suffering they go through. The evil people are reserved to undergo punishment when the day of judgment arrives for them.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Acts 24:15:
- Uma: “My hope in God is just the same as the hope of those my enemies: I hope that God will cause-to-live again all the dead ones in the future, both those whose deeds were upright and those who behaved evilly.” (Source: Uma Back Translation)
- Yakan: “What I hope/expect from God is just the same as what they hope/expect, that all mankind, good and bad, will be caused to live again.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “The belief that these people have is my belief also because I believe that God in the future will raise all people, the ones whose actions are good and the ones whose actions are bad.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “I also expect that God will make-alive again all who have died, both (lit. even) the righteous and the evil, and this is exactly what these also expect.” (Source: Kankanaey Back Translation)
- Tagbanwa: “And like what these people are sure about I also am sure that God will make all people alive again, those righteous in his sight and those not.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Luke 3:35:
- Uma: “Nahor the child of Serug, Serug the child of Rehu, Rehu the child of Peleg, Peleg the child of Eber, Eber the child of Salmon,” (Source: Uma Back Translation)
- Yakan: “Nahor was a son of Serug, Serug was a son of Raga, Raga was a son of Peleg, Peleg was a son of Eber, Eber was a son of Sela.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “and Nahor was the son of Serug, and Serug was the son of Reu, and Reu was the son of Peleg, and Peleg was the son of Eber, and Eber was the son of Shelah,” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Nahor was the child of Serug who was the child of Reu who was the child of Peleg who was the child of Eber who was the child of Sela.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Nacor was the son of Serug who was the son of Ragau, he being the son of Peleg. As for Peleg, he was the son of Heber, the son of Sala.” (Source: Tagbanwa Back Translation)
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.)
- Candoshi-Shapra: “All of you listen. Word, the life-kind always existed from the very beginning. That’s what I’m telling you (plural) about. For we ourselves heard him. We ourselves saw him with our eyes and looked (in contemplation) on him. We ourselves touched him with our hands.”
- Yanesha’: “What there is from the beginning, it also, what we used to hear, what we used to see from our eyes, what we looked at, with our hands, too, we touched, this, of a truth, is Word (words, message) therein we completely live.”
- Aguaruna: “The Word which gives life, before – also always it lived (existed). Also we are those who heard that word, we are those who also saw him, and ‘how does he work?’ (what is he like?)saying we are those who have seen well, we are those who have also touch him, concerning that same one I write to you (plural).” (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 25:20:
- Uma: “So, I was confused about how to decide that case. That is why I asked Paulus, I said to him: ‘Do you (sing.) want to go to Yerusalem so that there your (sing.) case can be decided?'” (Source: Uma Back Translation)
- Yakan: “And because I was at a loss as to how I could investigate those things,’ Pestus said, ‘therefore I asked Paul if he was willing to go to Awrusalam to be judged there about those cases/problems of his.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And since I knew of no way to settle this, I asked Paul if he would like to go to Jerusalem so that I could investigate him there.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Since my experience is lacking in rendering-verdicts in complaints like that, I asked Pablo if he wanted his case to be tried in Jerusalem.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Well, since I know nothing concerning those things, I asked him whether he wanted to go to Jerusalem for there is where this legal-hearing of theirs would be finished up.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Luke 4:29:
- Uma: “They stood up, took him going out of the town, and they carried him going to the steep-place, because their town was on top of a hill. Their intention [particle of non-fulfilled intent] was to push him from the steep place so that he would die.” (Source: Uma Back Translation)
- Yakan: “They got up and pushed Isa and they brought him outside of the town onto a mountain on which their place was built in order to throw him down over a cliff.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “They stood up, and they grabbed Jesus, and they carried Him out to the cliff there on the brow of the hill that their village was placed on, because they wanted to throw Jesus off of the cliff.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Right after that they stood-up-as-a-group and dragged Jesus to remove him from their town. They pulled him taking him to the top (lit. head) of the mountain where their town was located in order to throw-him -down koma from the cliff.” (Source: Kankanaey Back Translation)
- Tagbanwa: “The crowd all stood up and they turned Jesus out, driving him out of the town. They took him to the edge of that hill on which that town was built, for hopefully they would cause-him -to-fall from the steep-edge.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of 1 John 2:23:
- Uma: “People who reject God the Child, they have no connection with God the Father. People who admit-confess that Yesus is the Child of God, they are connected with God the Father.” (Source: Uma Back Translation)
- Yakan: “Whoever says that he does not believe-obey that Isa is God’s Son, he also does not believe-obey in God. Whoever confesses/makes-clear saying that Isa is really God’s Son, he also believes-obey in God.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “If there is a person who will not receive the Son of God, he will also not receive our Father God. And in the same way also, if there is a person who has already received the Son of God, he has also received our Father God.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “For whoever does not acknowledge God’s Child, he of course doesn’t know his Father, but as for the one who does acknowledge the Child of God who doesn’t deny him, God the Father is in him as well.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Because whoever doesn’t testify that Jesus is the Son of God, it’s also not possible that he is accepted by God the Father. But he who testifies that this Jesus really is the Son of God, of course it’s true that God is his Father too.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Whoever says that Jesus is not the Son of God is not walking with God. But whoever says that Jesus Christ is the Son of God, that one walks with the Father.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “Whoever shoves the Son of God aside, our father God is not with him. The person who knows and says that Jesus Christ is the Son of God, our father God is with him.”
- Eastern Highland Otomi: “He who denies in regard to God’s Son, then neither does he know God who is his Father. But he who believes his Son, also knows his Father.”
- Tzotzil: “If we say ‘Jesus Christ is not God’s Son,’ we have not believed Jesus Christ’s word. Then God is not our Father. If we say ‘Jesus Christ is God’s Son,’ we have believed Jesus Christ’s word and God is our Father.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
- Candoshi-Shapra: “The person who habitually says, ‘No’ about God’s Son doesn’t fellowship with the Father either. The one who says, ‘I love the Son,’ fellowships with the Father also.”
- Yanesha’: “All who deny his Son, they have not received Father. The one who admits that his Son in Christ, he has already received also Father.”
- Aguaruna: “He who says ‘Jesus isn’t the Christ’ that one is not a child of God, however he who says ‘Jesus is Christ,’ that one is God’s child.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
