Following are a number of back-translations of Titus 2:5:
Uma: “have clear hearts, holy actions, take good care of their children and their homes, have good hearts [i.e., be kind], and submit to their husbands. If like that their actions, no-one will disparage the Word of God.” (Source: Uma Back Translation)
Yakan: “and so that their thinking is good and they are good/respectable and have pity/mercy on their companions. They should persevere working in the house, and they should do/follow their husbands wishes. If the custom of the young women is like that the people will not put-down/criticize the word of God.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “and so that they might teach them to think properly, to avoid immoral activity, and to do their work well. They must obey the commands of their husbands. And if that is what the behavior of the women is like, no one will be able to say that what we teach from the Word of God is bad.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “They are also to advise them to control themselves and that their behavior/character be clean. They must also tend-to their homes, be patient, and submit-themselves-to (lit. cause-themselves -to-be-ruled-by) their husbands. For if they follow these behaviors, the word of God which we are teaching will not be deprecated/belittled.” (Source: Kankanaey Back Translation)
Tagbanwa: “controlling themselves and putting far from them whatever disgusting motive of the mind/inner-being. They are to be managing their households well, to be behaving-properly/nice and obedient to their husbands, so that the word of God which we teach won’t be negatively-criticized.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “They are to teach them to watch themselves well, not to do what is evil. They are to do what their husbands say. If they do according to this word, then no one will be able to speak against the word of God.” (Source: Tenango Otomi Back Translation)
Germandas Buch translation by Roland Werner (publ. 2009-2022) (verses 3-5): “Exactly the same applies to the older women. They should reflect God’s holiness in their entire demeanor, they should not cause unrest, they should not be enslaved to wine, but they should act as teachers of the good and thus lead a prudent life. The younger women should love their husbands and children. They should live prudently and purely before God, manage their household well and yet voluntarily submit to their husbands so that God’s message cannot be maligned in society.” (This reflects what Ulrich Wendel [in: Werner 2018, p. 73ff.] mentions as a possible translation of these verses. Here it’s not the old women teaching the young women but Titus is instructed to teach both of these groups. Wendel is coming to that conclusion on the basis of the parallelism of verses 2-6 [older men – old women – young women – young men] and the fact that sóphronizó (σωφρονίζω) in verse 4 does not necessarily have “young women” as its object.)
Following are a number of back-translations of Acts 8:12:
Uma: “But when Filipus arrived in their town, he taught them that Yesus was the Redeemer King, and he taught them to believe in Yesus to become God’s people in his Kingdom. So, many townspeople believed Yesus and requested-to-be-baptized as followers of Yesus, both men and women.” (Source: Uma Back Translation)
Yakan: “But when those people believed the good news proclaimed by Pilip about the rule of God and about Isa Almasi, then they were baptized (bathed) male and female as a sign that they now belonged to Isa.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And when Philip caused the good news about the kingdom of God to be understood and the power of the name of Jesus Christ, they believed, and they, women and men, were baptized, and even Simon the Magician, he believed at that time.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “But when they believed in the good news that Felipe was preaching concerning the ruling of God and Jesus’ position as Messiah, they got-baptized, there were men and women.” (Source: Kankanaey Back Translation)
Tagbanwa: “But when they believed/obeyed what Felipe was teaching concerning the kingdom of God and concerning Jesu-Cristo, female and male, they then had themselves baptized.” (Source: Tagbanwa Back Translation)
Lalana Chinantec: “But Philip preached the good word of how God becomes the owner of people’s hearts. He preached the good word of Jesus Christ. They accepted the word which Philip spoke, therefore they were baptized, men and women.” (source for this: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
SpanishTraducción en lenguaje actual (2002, 2004): “But when they believed what Philip was saying about God’s kingdom and about the name of Jesus Christ, they were all baptized.” (Source: Edesio Sanchez in de Regt 2011, p. 69)
Following are a number of back-translations of Mark 6:56:
Uma: “Wherever Yesus went in the big villages or small villages, they brought their sick friends and laid them at the edge of the main-road, and they requested of Yesus that he allow them to touch at least the edge of his clothes. Everyone who touched his clothes were right away healed.” (Source: Uma Back Translation)
Yakan: “Wherever he arrived, in the villages or in the towns or in the places inland, they laid the sick people in the market-places and they begged Isa if it were possible for the sick ones even to touch the edge of his clothes. Na, all who touched him were healed.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Wherever they went, whether in the towns or in the homesteads, he would always find sick people who were brought to him. They placed the sick people in the selling place, and they begged Jesus that those sick people might be allowed to take hold of just the hem of his shirt, and anyone who took a hold of the shirt of Jesus was healed.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “And wherever Jesus went, large towns or barrios or small residential-areas, they were waiting-for him -with the sick ones in the marketplace where he was going. And they entreated that the sick should touch even just the hem of his clothes. And all who touched, they got-well.” (Source: Kankanaey Back Translation)
Tagbanwa: “Really wherever Jesus went to, in the barios, towns or houses in the surrounding area, what those sick people were lying on were being placed in the places where-there-were-many-people where he would pass. And they begged that they just be allowed to touch what was attached to the hem of Jesus’ cloak. Really all who touched got better, for their illnesses stopped.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Philemon 1:7:
Uma: “I am very glad and my heart is strengthened to hear how great your love is. The hearts of all God’s followers have been encouraged [lit., fired-up] because of you, relative.” (Source: Uma Back Translation)
Yakan: “I am really glad, Friend, and my liver is encouraged because of your love for your fellow-(believer understood). I am also glad because you also caused-to-be-happy/cheered-up the ones trusting in Isa.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Your loving your fellow believers, Friend, has caused me great joy. This has drawn my faith tight for, by means of you, the breaths of the people there who belong to God have been made happy.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “I also give-thanks my brother, because I have-been-made-exceedingly -happy and my mind has been strengthened because of your (sing.) love for God’s people. Because you (sing.) have strengthened their minds.” (Source: Kankanaey Back Translation)
Tagbanwa: “Held-dear sibling in believing, we (excl.) were really encouraged (lit. our (excl.) mind/inner-being became really strong) and we (excl.) were really happy when we heard of your valuing of your companions, for many reportedly are the people of God whose minds/inner-beings you have made-happy.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “And now, I am very happy and my heart is at rest because of what you are doing, that is, you love our brethren. Because of the good you are doing, my brother, you encourage the hearts of our brethren.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Acts 9:4:
Uma: “Down he fell, and he heard a speaker that said to him: ‘Saulus! Saulus! Why do you (sing.) persecute me?'” (Source: Uma Back Translation)
Yakan: “Immediately he fell on the ground. Then he heard a voice speaking to him. The voice said, ‘O Saul. Saul. Why do you persecute me?'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And he fell down to the ground, and he heard someone saying, ‘Oh Saul, why are you ill treating me?’ And Saul said,” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “and he fell-over. Then he heard a voice saying, ‘Saulo, Saulo, why do you (sing.) persecute-me?'” (Source: Kankanaey Back Translation)
Tagbanwa: “He at once went-down-on-his-face on the ground and then he heard a voice speaking to him, which said, Saulo, Saulo, why are you doing like this, that you are persecuting me?'” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Mark 7:32:
Uma: “There, some people brought a person who was deaf and who could not talk. They requested that he lay-hands-on him.” (Source: Uma Back Translation)
Yakan: “A man who was deaf and had a speech impediment was brought to Isa by people. They begged Isa, asking him to place his hands on him.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “There were people who brought to Jesus a person who was deaf with an impediment when he spoke, and they begged Jesus to place his hand on him and heal him.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “There were those who brought to him a man that was deaf and had-a-speech-impediment. They entreated Jesus to lay-hands-on that man so-that he would get-well.” (Source: Kankanaey Back Translation)
Tagbanwa: “Taken to Jesus was a man who was deaf and couldn’t-form-words either. Jesus was being asked for help that he would touch that person.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Hebrews 1:14:
Uma: “As for all the angels, they are God’s servants that he orders to help people who get good life forever.” (Source: Uma Back Translation)
Yakan: “Na, what then are the angels? They are servants of God. We (incl.) cannot see them but they are commanded by God to help all those who receive salvation from God.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “However, as for the angels of God, they are just servants of God. We cannot see them but He sends them out so that we (incl.) might be helped by them, we the people who will be made immortal in the future.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “What then is the status of the angels? They indeed are the unseen ones who serve God, and he sends them to go help the collective-people who will be saved.” (Source: Kankanaey Back Translation)
Tagbanwa: “Therefore what is the purpose of (having) the angels? Is it not that, as for these angels, they are servants of God? We can’t see them but, as for all of these, (they are) the ones he sends to help all those to whom he has determined to give salvation.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Now all the angels have spirits/life but they do not have bodies. And they live in order to do the work of God. These are sent by God to go everywhere and help the people who are waiting to see all the good which God will give to the people whom he saved.” (Source: Tenango Otomi Back Translation)
Apali: “‘The ones with talk from the head [angels] do not have human bodies like us,’ he said. ‘They are being like shadows and are going and coming and are habitually getting [doing] God’s work,’ he said.” (Source: Martha Wade in The Bible Translator 2012, p. 81ff. )
Following are a number of back-translations of Acts 9:36:
Uma: “Not far from Lida was also a town named Yope. In Yope, there was a woman who believed in Yesus, Her name, Tabita. In the Yunani language her name was Dorkas (meaning: deer). Her deeds were good, and much was her help to poor people.” (Source: Uma Back Translation)
Yakan: “Na, there in the place Joppa, there was a woman disciple of Isa named Tabita. (In the Girik language, her name was Dorkas, meaning deer.) She always did good works and she helped the poor very much.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And in the village of Joppa there was a woman follower who was named Tabitha. In the Greek language it was Dorcas, which is to say, female deer. And this woman, there were many good things that she did. She always helped the poor.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “There was also a woman named Tabita who was Jesus’ disciple in Joppa. (What they named her in the language of the Griego was Dorcas, its meaning being deer.) Only good is what she was doing continually, and she knew how to (implies corresponding action) help the collective-poor.” (Source: Kankanaey Back Translation)
Tagbanwa: “There was a woman who was a believer who was a taga Jope, her name being Tabita. Her name in the Griego language was Dorcas. As for that woman, many were the good deeds which she did. She was really very helpful to the poor.” (Source: Tagbanwa Back Translation)
