Following are a number of back-translations of Acts 24:17:
Uma: “‘For several years, I have not gone to Yerusalem. But just recently I went to Yerusalem taking helping money to my Yahudi relatives, and taking my offering / sacrifice to the Lord God.” (Source: Uma Back Translation)
Yakan: “‘So-then, after several years had passed since I left Awrusalam, I returned there bringing money to give to the people of my tribe and to sacrifice to God.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “The reason I went up to Jerusalem because it had been a few years that I had not visited there, I went there so that I could deliver some money which was to help my companion Jews, and so that I also might make an offering to God.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “‘There have been how-many years since-I-left Jerusalem, so I went there to go give money to use-in-helping my fellow Jews who were-in-need and also to go butcher what would be offered to God in the Temple.” (Source: Kankanaey Back Translation)
Tagbanwa: “Well, after the passing of a few years from my previous going to Jerusalem, I went there again, taking money to aid my fellow Jews there. Another of my purposes was to give a thank-offering to God.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Luke 3:37:
Uma: “Lamekh the child of Metusalah, Metusalah the child of Henokh, Henokh the child of Yared, Yared the child of Mahalaleel, Mahalaleel the child of Kenan,” (Source: Uma Back Translation)
Yakan: “Lamek was a son of Metusela, Metusela was a son of Idris, Idris was a son of Jared, Jared was a son of Mahalalel, Mahalalel was a son of Kenan.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Lamech was the son of Methuselah, and Methuselah was the son of Enoch, and Enoch was the son of Jared, and Jared was the son of Mahalaleel, and Mahalaleel was the son of Cainan, and Cainan was” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Lamek also, he was the child of Metusela who was the child of Enok who was the child of Jared who was the child Mahalaleel who was the child of Cainan.” (Source: Kankanaey Back Translation)
Tagbanwa: “who was the son of Matusalem, who was in turn the son of Enoc, Enoc being the son of Jared who was the son of Mahalaleel, who was the son of Cainan.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of 1 John 1:3:
Uma: “What we (excl.) have already seen and heard, that is what we (excl.) announce to you, so that you can be-in-harmony with us (excl.). And our (incl.) harmony, is harmony with God the Father and Yesus Kristus his Child.” (Source: Uma Back Translation)
Yakan: “Now we (excl.) have also told you what we (excl.) saw and heard so that you join us (excl.) and we (incl.) can become one with our (incl.) Father God and his Son/Child, Isa Almasi.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “I am going to tell you that which we saw and which we heard from Him, so that you might have an intimate relationship with us, for we (excl.) also have an intimate relationship with our Father God and His Son Jesus Christ.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Those-things that we (excl.) saw and we (excl.) heard, that is what we (excl.) confirm to you in this letter so that you will join/be-added-to our (excl.) companionship with God our (incl.) Father and Jesu Cristo his Child” (Source: Kankanaey Back Translation)
Tagbanwa: “We (excl.) are testifying to you this which we (excl.) have seen and heard, so that you may-be-able-to-have-fellowship/friendship with us. And not only that, but rather we can all of us together have fellowship with God the Father and his Son (lit. Child) Jesu-Cristo.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “We tell you that we saw him and what we ourselves heard him say, in order that you also together with us will be friends with God our Father and also with Jesus Christ, the Son of God.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “The person whom we saw and heard his words, we proclaim to you (pl.) what he is like, in order that our (inclusive) head-hearts may become one. Truly our (inclusive) head-hearts are one with the head-heart of our (inclusive) father God and with the head-heart of his son Jesus Christ.”
Eastern Highland Otomi: “We really heard and saw what we are saying, and that is what we are telling you now, so that you will know as well as we. And we (inclusive) will be of the same mind with our Father and his Son Jesus Christ.”
Tzotzil: “Because we saw him, because we heard his words, therefore we tell you (pl.) also in order that thus one will become before God. Because one we have become already really and truly alone with our Father God and His Son, (he is) Jesus Christ.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Candoshi-Shapra: “That which we ourselves saw is what I am also saying to you. Also that which we heard then I am saying to you. We fellowship with the Father, we fellowship also with His Child Jesus Christ. I am telling you these things in order that by that fellowship we might fellowship together.”
Yanesha’: “I am going to say to you again; What we used to see, it too, what we used to hear, that is what we relate to you. Then you, too, thus completely you will be one with us. We, we are one with Father, him too, his Son who is Jesus Christ.”
Aguaruna: “Whom we saw, whom we heard, I tell to you in order that we (reciprocally) stay contentedly with one another. We are those able to stay (reciprocally) contented towards Our Father God, and also towards his Son Jesus Christ.” (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 25:22:
Uma: “From there, King Agripa said to Festus: ‘I also want to hear his words.’ Festus said: ‘Tomorrow we will hear him.'” (Source: Uma Back Translation)
Yakan: “Agarippa said to Pestus, ‘I also would-like to hear this man.’ ‘Tomorrow you will hear him,’ said Pestus.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And then Agrippa said to Festus, ‘I would like to hear also his arguments.’ ‘Tomorrow you shall hear,’ said Festus.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “After that King Agrippa said, ‘Even I, I would also like to hear him.’ ‘Tomorrow then,’ said Festus.” (Source: Kankanaey Back Translation)
Tagbanwa: “When Agripa heard, he said to Festo, ‘If possible/acceptable, I would like to listen to that person.’ ‘Why not?’ said Festo. ‘Tomorrow you will hear him.'” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Luke 4:31:
Noongar: “Then Jesus went to Capernaum, a town in Galilee. On the Sabbath, he taught the people.” (Source: Warda-Kwabba Luke-Ang)
Uma: “After that, Yesus went to Kapernaum town in Galilea land. When he arrived there, he also taught in the house of prayer on the Sabat Day.” (Source: Uma Back Translation)
Yakan: “Isa went down from Nasaret to Kapernaum, a town also in the place Jalil. When Saturday came the day-of-no-work he preached to the people in the prayer-house.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Jesus continued on to Capernaum, a town in the province of Galilee. There on a day of rest, He taught the people in a church.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Then Jesus went-downhill to Capernaum which was a town in Galilea. On Saturday which was their rest-day, he went to the synagogue to go teach.” (Source: Kankanaey Back Translation)
Tagbanwa: “When Jesus went from there, he went to Capernaum in the district of Galilea. He again taught the people there in the worship-place on the Day of Rest.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of 1 John 2:25:
Uma: “And this is his promise to us: good life forever.” (Source: Uma Back Translation)
Yakan: “And this is hep what Almasi promised, that he would give us (incl.) life forever.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “For what Christ has promised us is life forever.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “because this just the same is the life that has no end that Cristo promised to us.” (Source: Kankanaey Back Translation)
Tagbanwa: “And this is what God promised us, life which has no ending.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “And Jesus Christ also promised that he will give us the new life forever.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “Jesus Christ promised us this, that he will give us eternal life.”
Eastern Highland Otomi: “And he himself said truly that he will give us the new life of our hearts, which is now and will never end.”
Tzotzil: “Because Jesus Christ told us that he gives us our life forever.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Candoshi-Shapra: “Didn’t He himself say, ‘I will give you eternal life’?”
Yanesha’: “This is what he tild us he would give us, of a truth, thus we will not always be in a mortal state (capable of dying) forever.”
Aguaruna: “He has promised to us always life.” (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 26:27:
Uma: “King Agripa whom I respect! Do you (sing.) believe the words of the prophets of old? I trust/hope you (sing.) truly believe!'” (Source: Uma Back Translation)
Yakan: “King Agarippa,’ Paul said, ‘do you believe the words of the prophets? I know that you believe.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “King Agrippa, do you believe the things inspired people prophesied long ago? I know that you believe.'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Sir King Agrippa, do you (sing.) believe what the prophets have said? I know that you (sing.) believe.'” (Source: Kankanaey Back Translation)
Tagbanwa: “And then Pablo turned to Agripa. He said, ‘Surely, respected King, you believe that which is contained in the things written by the prophets. I really know that you believe them.'” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Luke 5:19:
Noongar: “But because of the crowd, they could not see a way to carry him inside the house. So they carried him up to the roof. They made a hole in the roof, and lowered his bed into the middle of the people in front of Jesus.” (Source: Warda-Kwabba Luke-Ang)
Uma: “But they could not all manage to enter, because the people were very crowded/tight. That is why they climbed the stairs carrying their companion going to the top of the house, they took off the roof and they lowered him with his stretcher going in front of Yesus in the midst of the people.” (Source: Uma Back Translation)
Yakan: “But because of the many people, there was no way for them, therefore they went up on the flat roof of the house and made an opening in the roof. Then they lowered the sick man on his lying-down-place into the center of the people before Isa.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “But since the people were so tightly packed there at the house, there was no way to pass that person there. So they went up on the roof and they made a hole in the roof above Jesus, and the hammock where the paralyzed person was lying, they lowered down in the middle of the people where Jesus was.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “but they absolutely couldn’t because-of the crowded-in people. So they climbed-up-with him on the roof and removed some of the roofing. After that they lowered what the cripple was lying on until it/he was set-down in the middle of the people right in front of Jesus.” (Source: Kankanaey Back Translation)
Tagbanwa: “But they couldn’t pass through because it was full of people. Therefore what they did was, they went up on the flat roof of that house and then made a hole in it, for they passed that man they were carrying through it and lowered him down, still on what he was lying on. They lowered him right into the presence of Jesus, there in the middle of that crowd.” (Source: Tagbanwa Back Translation)
Amele: “However because the men were pressed together they did not see a road to carry and go into the room of the house. Because of not they took him and climbed up the ladder to the top of the house and pulled open the top of the house and as they held and as he lay in the stretcher they fastened with a vine and let and went down vertically little by little went down went down and as Jisas stood in the middle of the group of men went down vertically and lay in his face (in front of him). ” (Source: John Roberts in this article )
