Following are a number of back-translations of Luke 4:16:
Noongar: “Then Jesus went to Nazareth. He had grown up in that village, and on the Sabbath Day, he went to the synagogue. He stood up to read the Bible,” (Source: Warda-Kwabba Luke-Ang)
Uma: “Yesus went to Nazaret, the town where he grew up. And like his custom/he usually did, he entered into the house of prayer in the Sabat day, the worship day of the Yahudi people. He stood to read the Holy Book.” (Source: Uma Back Translation)
Yakan: “Isa went to Nasaret the place where he grew up. When the Saturday came, the day of-no-work for the Yahudi, he went to the prayer-house as he always did. Then he stood up in order to read.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Then Jesus went to Nazareth, the town where he had grown up, and on the day Saturday, which is the day of rest, Jesus went into the church because it was His custom. And He stood up because He wanted to read the written word of God.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Then Jesus went to Nazaret where he grew-up. When the day arrived that was the time-for-resting of the Jews which was Saturday, he went to the synagogue, because that was his custom. And he stood up to read the word of God.” (Source: Kankanaey Back Translation)
Tagbanwa: “Jesus continued his journey going home to Nazaret, which was in that district of Galilea. As for Nazaret, that’s the town where he grew up. Well, like he’d become accustomed to, he went into the worship-place on the Day of Rest. He stood up to read from the word of God.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of 1 John 2:10:
Uma: “People who love their relatives, they stay in the light, and there isn’t anything that causes-their-downfall.” (Source: Uma Back Translation)
Yakan: “But the one loving his fellow truster in Isa Almasi, he lives already in the light and there is nothing that causes him to sin.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “The person, by contrast, who loves his companion, he is the one whose mind has been illuminated by God, and his behaviour will not cause him to sin.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “But the one who loves his fellow-men, that’s the one who remains in the light, so there is no cause-for-sinning in him.” (Source: Kankanaey Back Translation)
Tagbanwa: “But as for the person who values his sibling in believing, he is the one who is truly living in the light/enlightenment. Really if it’s like that, there’s no longer anything in/with him which can-lead-him-to-fall(fig.) into sin.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “He who loves his brother, then he is living good. There cannot be said of him that he is responsible if another person should sin.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “If we love our fellows we are constantly present where there is light because we are doing good, and no more will we fall doing evil.”
Eastern Highland Otomi: “He who loves his sibling, habitually lives in God’s light and nowhere will he fall into sin.”
Tzotzil: “If we love our Christian brethren, we are in the sunlight. Thus there is nothing now in our hearts to cause us to become evil (to do evil).” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Candoshi-Shapra: “The one who loves his brother, always is habitually living in the light. In him there is nothing for stumbling.”
Yanesha’: “The one who loves (concerned for, pities) his countrymen lives in light, there where there is not thus we stumble.”
Aguaruna: “but he, one who loves his brother, walks in light-place, being one who is so, he stumbling does not fall.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
Kele: “He who loves his brother basks in the sunshine and thus is no root in the ground over which his brother might stumble.” (Source: William Ford in The Bible Translator 1957, p. 203ff. )
Following are a number of back-translations of Acts 26:12:
Uma: “‘O King that I respect, with that intention I went to the town of Damsyik, commissioned [lit., sent-as-feet] and given authority from the leading priests. On my trip to Damsyik, while I was still on the road, at approximately noon, suddenly I saw a light shining from the sky, shining on me and on my companions. That light was brighter than the shining of the sun.” (Source: Uma Back Translation)
Yakan: “‘That was the reason/purpose,’ Paul said, ‘why I went to Damaskus after I had been given authority and instructions by the leading priests.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “That’s the reason I went to the town of Damascus carrying a letter which was a sign of authority which the chief sacrificers gave me.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “‘That was the reason-for-my-going to Damascus carrying a letter(s) from the leaders of the priests which gave my authority to go arrest even anyone who believed in Jesus.” (Source: Kankanaey Back Translation)
Tagbanwa: “‘Well, that indeed was my purpose, once when I was going to Damasco, taking authorization written by the chiefs of the priests.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Luke 5:4:
Noongar: “When Jesus stopped speaking, he said to Simon, ‘Go to deep water. You and your friends, drop your nets and you will catch fish.'” (Source: Warda-Kwabba Luke-Ang)
Uma: “After he finished teaching, he said saying to Simon: ‘Pole-out farther to the deep-place, and throw your nets to get fish.'” (Source: Uma Back Translation)
Noongar: “The Holy Spirit was within Simeon and the Spirit told him that he would not die before he saw the day when the One would come, the One God is Sending.” (Source: Warda-Kwabba Luke-Ang)
Yakan: “When he had finished preaching, he said to Simon, ‘Paddle with your companions to the deep and throw out your nets so that you will catch fish.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “When Jesus finished teaching he said to Simon, he said, ‘Row this boat out in the deep and then cast out your net there, and you will catch some fish.'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “When he was finished teaching, he said to Simon, ‘Move-over your (sing.) boat to where the deep water is so that you (pl.) will then lower your nets.'” (Source: Kankanaey Back Translation)
Tagbanwa: “When his teaching was finished, he said to Simon, ‘You (pl.) sail out now and drop your (pl.) nets again.'” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of 1 John 3:13:
Uma: “So, relatives, don’t be surprised if people who don’t believe in Yesus hate you.” (Source: Uma Back Translation)
Yakan: “Therefore my brothers, don’t be amazed/wonder if you are hated by the people who don’t follow/obey God.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Brothers, do not be surprised if the people who are enemies of God act against you.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “So don’t be surprised, siblings/cousins if those who don’t believe hate you.” (Source: Kankanaey Back Translation)
Tagbanwa: “My siblings in believing, don’t let yourselves be surprised if/when you are hated by other people here under the heavens, those ones who don’t believe-in/obey Jesu-Cristo.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Listen, my dear brethren, do not be surprised when people here on earth hate you.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “There are people whose heads sit (who are concerned) only about what is happening on this earth. Do not be surprised, brethren, that they hate you.”
Tzotzil: “My brethren, don’t be amazed when people hate you.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Candoshi-Shapra: “Brothers, you who belong to us, listen. If the world hates you, don’t let that surprise you.”
Yanesha’: “Don’t, my loved ones, be disturbed if they despise you, people on the earth.”
Aguaruna: “My brothers, other people will be angry at (hate) you, when it is so, ‘Wa (exclamation of surprise)! Why do they hate me?’ don’t say.” (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 27:12:
Uma: “So, since that stopping-place was indeed not good for a ship to stop-at during the cold time, that is why many said, it is better that we just leave that stopping-place and hurry-with-effort so that we arrive in the town of Feniks to wait for the cold time to pass. This Feniks was a stopping-place for ships in Kreta that was good to be stopped-in during the cold time, because it was somewhat sheltered from the wind.” (Source: Uma Back Translation)
Yakan: “That harbor is not a good place to stop-in during windy season that’s why the majority wanted to sail aiming-to-reach Penisiya and let the winds pass-by (while they were) there. That Penisiya is a harbor there on the island of Kerete that is not hit by wind.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “As for the harbor there, it was not a good place to put the ship during the rainy season. Therefore, what the majority of our companions wanted to do was that we would continue so that we might arrive at Phoenix if it were possible. Because as for Phoenix, it is a harbor in the island of Crete that is sheltered from the wind, and there would be a good place to put the ship until the rainy season were over.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “The majority also of our (excl.) fellow-riders, they wanted to continue, because it wasn’t good there as a place-for ships -to-stay in typhoon-season. So they thought/said that we (excl.) would try to reach Fenix which was a town in Creta so that there koma would be where-we (excl.) -would-stay during typhoon-season. Because it was a good docking-place, because it didn’t face the source of the wind.” (Source: Kankanaey Back Translation)
Tagbanwa: “For they said that there at that docking-place wasn’t good to stay in if the weather was bad. A good docking-place, they said, was at Fenice in that same district of Creta, for it was on the leeward side there. Therefore the majority wanted to sail again and try to get to that Fenice. Hopefully they could get there, and then wait out the passing of the cold season.” (Source: Tagbanwa Back Translation)
Morelos Nahuatl: “That place of Good Ports was not a good place for the boat because there it always rained and blew. Nearly everyone thought that it was better for us to leave from there. They wanted if possible to arrive in the town of Phoenix on that same island of Crete. The wind from above (north) and the wind from below (south) do not blow on that town of Phoenix. They wanted to wait there until when it would no longer blow on the sea.” (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
Following are a number of back-translations of Luke 5:36:
Noongar: “Jesus also told them this story. ‘Nobody tears off a piece of a new coat, repairing an old coat. If they do this, they will spoil the new coat and the piece of new coat will not be like the old coat.” (Source: Warda-Kwabba Luke-Ang)
Uma: “After that, Yesus said this parable, he said to them: ‘There is no-one who cuts a scrap of cloth from a new shirt [baju is the general word for clothing] and patches it on an old shirt. Because if so, the new shirt is torn. And also a new patch will not look good on an old shirt.” (Source: Uma Back Translation)
Yakan: “Then Isa parabled about the former teaching and his teaching. He said, ‘There is no person who tears a new blouse for patching an old blouse. For if he does so, the new one is torn and the new one also does not match/is not fitting for patching old clothes.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And then Jesus illustrated with a parable, the incompatibility of his new teaching and the old doctrine of the Jews. He said, ‘There’s no one who tears a new shirt so that he will patch an old, rotten shirt; because if he does this he has destroyed the new one, and that old shirt is not fitting to the new patch that was put on it.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Jesus also said parabling, ‘Moreover there is no person who will tear a new garment in order to use-it-to-patch an old garment. Because if he does that, the new garment will of course be wasted and moreover the new cloth will not match/suit the old to-which-it-is-patched.” (Source: Kankanaey Back Translation)
Tagbanwa: “And then he taught then that it’s not possible/acceptable just to add this teaching of his to the customs/traditions of the Judio. His illustration was, ‘Of course no-one tears new clothing to use it to patch an old one. For of course the new clothing is wasted by being torn, and well, the new isn’t suitable to patch the old with.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of 1 John 4:21:
Uma: “So, this is Kristus’s command to us: whoever loves God must love their relatives also.” (Source: Uma Back Translation)
Yakan: “This is the command that Almasi gave to us (incl.) that whoever loves God should also love his fellow-man.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “For God has commanded us (incl.) that as for anyone whose love for God is true, he must also love his companion.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “What God has commanded us is this: the one who loves God, he must also love his fellow.” (Source: Kankanaey Back Translation)
Tagbanwa: “Because this is what he commanded us, that whoever holds God dear, it’s essential that he also values his sibling in believing.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “God commands us this that the person who says that he loves God must also love his brother.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “This command God gives us: If we love God, likewise we must love our fellows.”
Eastern Highland Otomi: “And here is the law which God left us. He who loves (esteems) God, but then he must also esteem his sibling, love him.”
Tzotzil: “Thus is his command that he told us: If you love God, you must love your brother also, he told us.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Candoshi-Shapra: “This is God’s order: ‘The one who loves God should love his brother also,’ that’s what He says.”
Yanesha’: “These are the words he told us: If we love our Father, let us love also our countrymen.”
Aguaruna: “If you love me, your brother also love him!’ God says.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
