Following are a number of back-translations of Luke 5:20:
- Noongar: “When Jesus saw their great faith, he said to the man, ‘My friend, your sins are forgiven.'” (Source: Warda-Kwabba Luke-Ang)
- Uma: “When Yesus saw the bigness of their faith, he said to that lame person: ‘Relative, your (sing.) sins are forgiven.'” (Source: Uma Back Translation)
- Yakan: “When Isa saw that they really trusted in him, he said to the person with the dead body, ‘Friend, your sins are now forgiven.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “When Jesus understood that their trust in him was great, he said to this person, ‘Son, your sins are forgiven.'” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “When Jesus saw their trust in him, he said to that man, ‘Your (sing.) sins are forgiven, friend/fellow.'” (Source: Kankanaey Back Translation)
- Tagbanwa: “When Jesus observed the big size of the belief of those people, he said, ‘Son, your sins are now forgiven.'” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of 1 John 4:5:
- Uma: “Those lying prophets, they are from this world. That’s why their teaching appears from this evil world, and people who don’t believe in the Lord hear and receive their teaching.” (Source: Uma Back Translation)
- Yakan: “These people who pretend to be prophets just/simply belong to the world hep, therefore their teaching is about all-sorts-of-things in this world. And they are heard/listened-to by the people that belong to this world, the ones who do not follow/obey God.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “As for those people who are inspired by lying spirits, they are enemies of God, and what they teach transgresses God. And because of that, people here on the earth who are also enemies of God will listen to them.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “As for those who teach lies, they are following the customs/behavior that is opposed to what God likes, and what they are teaching, it harmonizes with that behavior of theirs, so those who don’t believe like to listen to them.” (Source: Kankanaey Back Translation)
- Tagbanwa: “As for these who are-falsely-claiming-to-be-prophets, they are companions of those who aren’t believers in Jesu-Cristo, therefore as for their words, they are indeed harmonious with the ways of those who aren’t believers. Well, those who are like them who aren’t believers, those are the ones who listen to them.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “The lying prophets walk with the people who live here on earth, therefore they speak of things here on earth. And the people who live here on earth approve of what these liars say.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “Those people who lie saying they speak God’s word, their heads are sitting (are concerned) only about what is happening on this earth. And therefore they speak words about what is happening on this earth, and other people who also are concerned only about what is happening on this earth heed them.”
- Eastern Highland Otomi: “And the deceiver prophets are servants of the world. And here in the world their word became visible (originated). So the world hears well what they say.”
- Tzotzil: “Those who think they are saying God’s words, they are only of the world. Because they are only of the world therefore thus they talk. Their word is honored/respected by the people (unbelievers).” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
- Candoshi-Shapra: “They proceed from the world. That’s why they talk about nothing but the world. The world enjoys listening to them.”
- Yanesha’: “They are people of the earth. That’s why when they speak, this they will speak of, earth-origin things. Those who are the people of the earth listen to them.”
- Aguaruna: “Those opposed to Christ, they belong to this world here. They tell concerning this world here, being so the people listen to them.” (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 27:29:
- Uma: “They were afraid that the ship would hit coral rocks. That is why they lowered into the water four pieces of heavy iron at the back of the ship (called balango’) so that the ship was held-back. And they prayed that it soon be light.” (Source: Uma Back Translation)
- Yakan: “They were afraid the ship would run aground on the rocks, therefore they dropped four anchors from the back part of the ship. And they prayed to God that it might soon be day.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And then they became afraid because the ship might run into some rocks. Therefore, they attached four weights on the after end of the ship and then they desired that it might become morning.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “That made-them -frightened lest the ship be-smashed-against the rocks. So they lowered four hooked irons from the rear of the ship in order to cause-it-to-stop koma, after that they prayed that dawn (lit. its-getting-light) would not be-long.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Because they were afraid now that we might run aground on something just under the surface, what they did was, they let four anchors fall from the stern. And they were praying that hopefully day would now dawn.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Luke 6:13:
- Noongar: “The sun rose and Jesus called his disciples to come. He took twelve of them and called them ‘Apostles’:” (Source: Warda-Kwabba Luke-Ang)
- Uma: “When it was light, he called his followers and he chose twelve from their midst. Those twelve, he called his apostles [messengers].” (Source: Uma Back Translation)
- Yakan: “When it was already day, he called his disciples to him and he chose twelve, he called them the commissioned people (apostle).” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “When morning came, he gathered his disciples together and he chose, at that time twelve, and he titled them apostles.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “The next morning, he called his disciples and he chose twelve whom he named apostles.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Next morning, he gathered together all of his disciples and he chose twelve persons. The called them apostles(loan word, in glossary), for those ones would be his companions always and they would be the ones he would send to teach.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of 1 John 5:16:
- Uma: “If we see a relative of ours doing sin that doesn’t bring eternal punishment, you must pray for him so that God gives him life. What I say here concerns [lit., strikes] people who do sin(s) that don’t bring eternal punishment. For there is also sin(s) that brings eternal punishment. So, I do not order you to pray for them who do that sin.” (Source: Uma Back Translation)
- Yakan: “If there is a person who sees his fellow truster in Isa commit a sin, and his sin is not one that draws God’s wrath (katekkahan mulka’ Tuhanin), he should ask God to forgive that fellow of his. And God will give him life if only/as-long-as he has not committed a sin that draws God’s wrath. There is sin that draws God’s wrath and I am not telling you that you should ask God for people who commit this sin.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “If there is anyone who has seen his companion sin, but the result of that sin is not death, he must pray about it to God and God will give life without end to that person who has sinned. What I am talking about here is a person who has sinned and the result of that sin of his is not death. There is a sin whose result is death. I do not say that you should pray for the person who has sinned like that.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “If we see a companion of ours who is sinning, let us at-the-same-time pray-for-him so that God will give him the life that has no end. What I mean to say is, let us pray-for-him provided his sin, it is a kind of sin that can be forgiven therefore it will not lead to punishment that has no end. Because there certainly is a sin that cannot be forgiven, but I don’t say that that’s what we should pray for.” (Source: Kankanaey Back Translation)
- Tagbanwa: “This too is what I also want to say to you. Supposing you (sing.) see one of your (sing.) siblings in believing who happened to do a sin which can be forgiven by God, it is necessary that you (sing.) pray for him, so that he will be shown-grace/mercy by God that his believing/obeying will be able to revert to being strong again. But there is a kind of sin that God will not forgive, sin which can lead the one doing it to punishment which is without ending. As for the one doing this sin, I can’t say he can be prayed for.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “When someone knows that his brother committed a sin which can be forgiven, he should pray to God for him. And God will give the new life, if it was a sin that can be forgiven. Because there is the sin which cannot be forgiven, the person will pass to punishment. This sin now, I do not tell you that you can pray to God for the person in order that he be forgiven.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “If we know one of our fellows who trusts in Christ is doing evil, we should ask God to help him, in order that he may be of peace with God again. That is what we should do for people who do evil which is not such that it makes them with their head-hearts like dead people. There is evil which people do which makes them with their head-hearts like dead people. And I do not say we should ask God to help people who do that.”
- Eastern Highland Otomi: “If you see one of your siblings do sin, if he hasn’t for-good taken the evil road, you can ask God’s favor for him. God will cause him to come back, whoever did sin. But if someone has taken the evil road for-good, I don’t say that you ask God’s favor in regards to him.”
- Tzotzil: “If you see there is our brother (Christian) that is seeking sin, if he has not found his sin that he will be lost (eternally) because of it, pray for him. Thus he will still be given life forever. There is sin that we will be lost (eternally) because of it. It is not that I am telling you that you are to pray for those who thus find their sin.”
- Candoshi-Shapra: “Some people who live bad die with their badness. I don’t say talk with God with reference to that. If you see your brother live bad, but not that kind (of badness), then talk with God for him. If you talk with God, because of your talking God will give him life.”
- Yanesha’: “If any one of you sees your countryman sinned, if this his sin is not this therein he dies, he will ask for him thus will our Father cause him to live. Our Father will cause him to live if his sin is not this, therein will he die. Of a truth, there is our sin therein we die. I, I do not tell you that you pray with reference to this.”
- Aguaruna: “Your brother, sin, that which does not arrive one at death, going to, if you see him, you pray to God; if you do that God will give him life, because his sin is not that which arrives one at death. There is sin which arrives us at death. ‘Concerning that you pray,’ I do not say.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
- Sayula Popoluca: “If a man sees that his brother sins that which is not for him to die, he will ask God and he will give him life for the one who doesn’t sin to die. He who sins to die that one I do not say you should ask for him.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Following are a number of back-translations of Acts 28:17:
- Uma: “When we had been there three days, Paulus called the Yahudi elders to meet with him. At that meeting, Paulus spoke, saying to them: ‘Relatives, I have done no wrong to our (incl.) relatives the Yahudi people, and I have not transgressed the customs of our (incl.) elders. But even so, I was arrested in Yerusalem and turned-over to the government of Roma.” (Source: Uma Back Translation)
- Yakan: “After three days (and nights), Paul told the leaders of the Yahudi in that city to gather. When they were gathered there, Paul said to them, ‘My brothers, I here, I do not have any sin toward my fellow Yahudi and I have never transgressed the customs of our (incl.) ancestors. But even though I have no sin, the Yahudi in Awrusalam seized me and imprisoned me and they handed me over into the hands/hold of the Romans (tribe).” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Three days after we arrived, Paul called the leaders of the Jews to gather. And when they were gathered, Paul said to them, ‘Brethren, even though I did nothing bad against our companion Jews in Jerusalem and I did not also disobey the customs which our ancestors left to us, they put me in prison and delivered me into the Roman officials.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “When three days went-by, Pablo caused-to-be-called the leaders of the Jews who were in Roma. When they gathered, he said to them, ‘Brothers, I have no crime against our fellow Jews. Neither have I done anything against the customs of our ancestors. But they arrested-me nonetheless in Jerusalem, and they turned-me-over to the Romano.” (Source: Kankanaey Back Translation)
- Tagbanwa: “When it was now the third day, Pablo called for the leaders of the Jews there in Roma to come. When they were now assembled, Pablo said to them, ‘As for me, brethren, even though I have done nothing against our (incl.) nation or against our (incl.) handed-down customs, they arrested me in Jerusalem and then handed me over to the Romano and I was imprisoned.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Luke 6:46:
- Noongar: “Why do you call me ‘Lord! Lord!’ but you don’t do what I tell you?” (Source: Warda-Kwabba Luke-Ang)
- Uma: “‘Why do you call me ‘Lord, Lord!’ when you do not follow my commands!” (Source: Uma Back Translation)
- Yakan: “Why do you say that I am your Lord but you do not do what I command you?” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And Jesus spoke again, saying, ‘Why do you say that I am your boss but you do not obey my advice to you?” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Jesus went-on to say, ‘Why is Lord what you use-to-call/address me while at-the-same-time you don’t obey what I say?” (Source: Kankanaey Back Translation)
- Tagbanwa: “And then Jesus questioned, saying, ‘Well, why do you (pl.) call me Lord/Chief since you aren’t doing what I say to you?” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of 3 John 1:14:
- Uma: “For I hope it won’t be much longer we will meet again, so that we will talk to each other lip-to-lip.” (Source: Uma Back Translation)
- Yakan: “I expect that we (dual) will soon see each other and face each other to talk.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “It is my desire to come there before too long and then we can talk. May your situation there be peaceful. As for your friends here, they send greetings to you. Also greet for me all of our (incl.) friends there.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “because if possible, it will not be long and I will go to see you (sing.). Then we (du) will converse properly.” (Source: Kankanaey Back Translation)
- Tagbanwa: “I hope/expect that hopefully I can come there to you quickly/easily, so that we can talk together in each other’s presence. I pray that hopefully with you always is the peace/protection of mind/inner-being which God gives. You are greeted by our friends here. And I want hopefully that you will greet each one of my friends there.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Because I await the time that I will soon come to speak with you.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “I am waiting for us to meet soon and when we are together we will speak with one another in person.”
- Eastern Highland Otomi: “Because I hope to go there in a little while, and see you, and we will talk together.”
- Isthmus Zapotec: “because I am hoping to see you soon so we can chat.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
