Following are a number of back-translations of Acts 24:20:
- Uma: “But they aren’t here. So, it is better for my enemies who are here now to say what wrong of mine was found when the religious judges in Yerusalem examined me the other day. When I was examined then, they didn’t find any wrong of mine.” (Source: Uma Back Translation)
- Yakan: “But because they are not here, let these people who are here speak. Let them state what sin they found in me when I was examined/investigated there at the council.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Now these people who are accusing me today, it would be good if they make clear to you what my sin was that they know about when they brought me before the elders.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “But if not, why-don’t (lit. even-if) these-people tell what crime/sin of mine they found-out when-I-was-standing before them in Jerusalem.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Or if not, then these ones here will tell what the members of the Sanedrin found when we (excl.) were in each others’ presence in Jerusalem, as to what I had done which was wrong.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Luke 4:2:
- Noongar: “Satan tempted him in the desert for 40 days. All these days he ate no bread or meat, so Jesus was hungry after many days.” (Source: Warda-Kwabba Luke-Ang)
- Uma: “He stayed there forty nights, and he was tempted by the King of Evil-ones. For that length of time, there was nothing that he ate. After forty nights were past, he was hungry.” (Source: Uma Back Translation)
- Yakan: “He was there forty days and he was tempted there by the leader of demons. As long as he was there he did not eat and after that he was hungry.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And there, for forty days, Satan tested Jesus to see if he would sin. And during those days there was nothing that Jesus had eaten and on the fortieth day He was very hungry.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “He stayed there for forty days and meanwhile the Diablo kept-trying to tempt him (by itself ‘tempt’ implies successfully). Jesus absolutely did not eat during those days. When that was finished, he felt his hunger.” (Source: Kankanaey Back Translation)
- Tagbanwa: “How long he was there was forty days, during which he didn’t eat anything at all. What Satanas did was, he tested Jesus as to whether he could cause (him) to fall (into sin, fig.) Well, since for that length of time Jesus had eaten nothing, he was now very-hungry.” (Source: Tagbanwa Back Translation)
- Bariai: “and so was sitting/living there for a duration of forty days, and the bad man was testing him. But in that time, Iesus didn’t eat any food, and so after those days, he was hungry.” (Source: Bariai Back Translation)
- Kupsabiny: “He stayed there for 40 days while fasting. When the 40 days were over, he was very hungry. When Jesus was still in the wilderness, the Enemy came to tempt him.” (Source: Kupsabiny Back Translation)
- Mairasi: “In that place the headman of the malevolent spirits tested Him until its duration had been for two whole people’s digits worth of days [40 days]. For all those days He did not eat anything. Therefore eventually; it had the result that He Himself felt tuber pains [was hungry].” [For the counting system, see body part tally systems.] (Source Enggavoter 2004)
Following are a number of back-translations of 1 John 1:6:
- Uma: “If we say we are in harmony with God, and we walk in the darkness, we are lying and we do not follow the true teaching.” (Source: Uma Back Translation)
- Yakan: “Therefore if we (dual) say that we (dual) are one with God but we (dual) still live/stay in darkness, that means we (dual) still do bad, we (dual) lie. By our (dual) words and our (dual) deeds it can be seen that we (dual) lie.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “If we (incl.) say that we have a close relationship with God, but we (incl.) are still in the darkness, which is to say, our behavior is still bad, we are lying. We are lying by means of what we say and by means of what we do.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “So if we say that we are companioning-with him but however we remain in the darkness, we are lying, because what we are doing does not harmonize with what is true and correct which God wants.” (Source: Kankanaey Back Translation)
- Tagbanwa: “If we say, we are now having fellowship with him, but we are still living in darkness, for we are continuing to do sin, we are only lying. We are not living in harmony with the truth.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “If we say that we are friends with God and we do not do what is right, then it is apparent that it is not true what we say and it is not true that we know how to do the good.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “If we say that our head-hearts are just one with the head-heart of God but if we walk in darkness doing evil, we are just lying, we do not walk with (practice, speak) the truth.”
- Eastern Highland Otomi: “If we try to say that we think the same-way (with) Jesus, but if we continue walking in darkness, we’re lying and we don’t really have the same mind, because we don’t do what the true word says.”
- Tzotzil: “If we say, “God and I have become one (of one mind), if we are walking along in darkness, we are lying. We are just saying that we obey the truth.”(Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
- Candoshi-Shapra: “If we say, ‘we fellowship with Him,’ yet in darkness we are walking, then we are surely lying saying that. Our manner of life is surely not completely according to what we know to be true.”
- Yanesha’: “Even though we should say, we, we are one with our Father, however if still we walk in the darkness, we are just deceiving. We have not learned (in sense of a practiced custom) thus it is put in truth.”
- Aguaruna: “If we say, ‘we live (stay) (reciprocally) content (happy) with God,’ but nevertheless (rather) if we walk in the darkness-place, lying we say it. If we do like that we are those who do not complete (obey) the true Word.” (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 25:25:
- Uma: “But I do not find any wrong that he has done for which it is appropriate to condemn him to death. But after that also, he requested that his case be taken-up to Kaisar. That also is why I decided to send him to Kaisar.” (Source: Uma Back Translation)
- Yakan: “But when I examined/investigated, I did not find any reason for him to be killed. And because he wanted to be judged by the Leader King, I have decided/I am thinking to have him brought there.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “However when I investigated him, I could not find out about anything that he had done that was worthy of killing him. And since he has appealed for help to our king there in Rome, I decided that I would send him to the king.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “As for me, I have come-to-know of no crime of his that would suffice for his being-killed, but since he has appealed his case to the Emperor in Roma, I decided to have-him-be-taken there.” (Source: Kankanaey Back Translation)
- Tagbanwa: “But since there’s nothing which I have found that he has done for which it’s essential that he be sentenced to death, and since, also, he wants to appeal to the Impiradur, therefore I decided to send him to Roma.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Luke 4:34:
- Noongar: “‘Ah! What do you want of us, Jesus of Nazareth? You came to kill us, didn’t you! I know you. You are God’s prophet!'” (Source: Warda-Kwabba Luke-Ang)
- Uma: “‘Ee Yesus of Nazaret! What do you (sing.) want to do to us? Maybe you (sing.) want to destroy us? I know you (sing.), that you (sing.) are the holy Messenger/Sent-one from God.'” (Source: Uma Back Translation)
- Yakan: “he said, ‘Allo! (Excl. mostly of dismay) Don’t trouble us (excl.) Isa, person of Nasaret. Don’t mix in with us (excl.). Have you come to destroy us (excl.)? I know as to who you are. You are the only holy one sent here from God.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “‘You, Jesus of Nazareth, what business do you have with us demons? Perhaps the reason you’ve come here is to destroy us. I know who you are — you are the king chosen by God!'” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “‘Terrors! (expression used of things to be feared) Jesus from-Nazaret, why are you (sing.) disturbing us (excl.)? Have you (sing.) perhaps come (rhet. question) to punish us (excl.)? I know you (sing.) of course. You (sing.) are the holy Child of God.'” (Source: Kankanaey Back Translation)
- Tagbanwa: “‘Expl., why are you interferring with us, Jesus from Nazaret? Why have you come here? To wipe us out now? I really know who you are. You are the far from ordinary one sent (on his behalf) by God!'” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of 1 John 2:28:
- Uma: “Continuing on, my children, remain in harmony with Kristus, so that when he comes back, we will be-brave/dare to face him, we won’t be afraid when he comes to us.” (Source: Uma Back Translation)
- Yakan: “Yes, my children-grandchildren, you ought to be one with Almasi so that at the day of his return here, we (incl.) will not be afraid and we (incl.) will not be ashamed to stand before him/in his presence.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And because of all this, my children, hold fast to your oneness with Christ so that you won’t be afraid and you won’t be ashamed in the future when He returns.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “So indeed my children, faithfully-persevere in believing in him so that you will thus have nothing-of-which-to-be-afraid and ashamed when he comes again.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Therefore, my like children, hold fast to Jesu-Cristo, so that, at his returning here, we won’t hold back or be ashamed before him in his presence.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Now, my children, only let Christ fill your hearts now in order that you will be brave when you see him, then you will not be ashamed when he comes.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “And now my little children, we must be constantly present with Jesus Christ in order that when he comes we will not be afraid and will not hide from him in shame when he comes again.”
- Eastern Highland Otomi: “And now, my children, habitually live with Christ so that we will be bold and not fear, and we won’t be ashamed at his face when he comes.”
- Tzotzil: “My children, once and for all stay in the presence of Jesus Christ because thus there will be the strength of our hear hearts when he comes, because thus we will not be ashamed in his presence when he comes.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
- Candoshi-Shapra: “Therefore, children whom I love, listen! Live (abide) with Christ. If you do that when Jesus arrives we will be at ease. When He arrives, we won’t, being ashamed, be agitated.”
- Yanesha’: “Now then, my little ones, be one with him. When he (Christ) comes back, he you will count on, you will not be ashamed in his presence when he comes.”
- Aguaruna: “My little children, live in Him, in order that, when he appears, you without being ashamed, may confidently stay (in reference to him).”
- Murui Huitoto: “Children, when He appears, in order for us not to be scared, now friend him. When He comes in order that we not be ashamed before Him, now friend 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 26:30:
- Uma: “When Paulus finished speaking, the King and the Governor and Bernike with their companions stood up, and they went out from the gathering house.” (Source: Uma Back Translation)
- Yakan: “Then the king and the governor and Bernike and all their companions who were sitting with them got up.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And then the king, the governor, and Bernice and their companions stood up because they would go home.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Then the king and the governor and Bernice and those sitting-with them stood-up,” (Source: Kankanaey Back Translation)
- Tagbanwa: “When that which Pablo said was ended, the king, governor and Bernice then stood up and went out. All their companions there also stood up and went-their-separate-ways.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Luke 5:22:
- Noongar: “Jesus knew everything they were thinking and he asked them, ‘Why are you thinking these things?” (Source: Warda-Kwabba Luke-Ang)
- Uma: “Yesus knew what was in their hearts. That is why he said to them: ‘Why do you think like that?” (Source: Uma Back Translation)
- Yakan: “Isa knew as to what they were thinking and he said to them, ‘Why are you asking like that in your livers?” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Now Jesus understood what was in their thinking and he said to them, ‘Why are you thinking like that?” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “But Jesus knew nevertheless that that was in their minds and he said, ‘Why are you thinking that?” (Source: Kankanaey Back Translation)
- Tagbanwa: “But Jesus knew what was in their minds. That’s why he said to them, ‘Why is like that in your minds?” (Source: Tagbanwa Back Translation)
