Following are a number of back-translations of 1 John 2:11:
- Uma: “People who hate their relatives, they are still in the darkness. They walk in the darkness, and they don’t know where they are going, for that darkness has blinded them, with the result that they can’t see.” (Source: Uma Back Translation)
- Yakan: “But the one hating his fellow-man is still in darkness, that means he does bad/evil. He walks but he does not know where he is going because he is like a blind person because he cannot see in the darkness.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “However, the person who is the enemy of his companion, his mind is still in the darkness, and his actions are still evil. He is like a person who does not know where he is going, for he is still in the dark.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “But the one however who hates his fellow-men, the darkness is where he is remaining and walking. He doesn’t know where he is going, because the darkness of course has blinded him.” (Source: Kankanaey Back Translation)
- Tagbanwa: “But that one who still is ignoring/spurning his sibling in believing, he really is still in the darkness which is sin. An illustration of him is, it’s like he is walking in the darkness and he can’t find where it would be good for him to walk, because he is still being blinded by this darkness which is sin.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “But the one who hates his brother is still living an evil life. And he does not know how to live because the evil in him covers over his thoughts.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “If we are in a state of hating our fellows, we are in darkness in that we are doing evil, and we are walking (living) in darkness. We do not know what road we will take (where we are going) because our head-hearts are darkened (without understanding) by reason of the evil we are doing.”
- Eastern Highland Otomi: “He who hates his sibling lives in the darkness, and walks there, and doesn’t know where he’s going, he can’t see because the darkness has covered his eyes.”
- Tzotzil: “If we hate our Christian brethren, we are still in darkness. We walk along in darkness. We don’t know where we are going because we can’t see because it is dark.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
- Candoshi-Shapra: “The one who hates his brother lives in darkness. He walks in darkness. He does not even see where he is going. For his eyes don’t see in the darkness.”
- Yanesha’: “This one who despises his countrymen, he is still in the darkness. There he walks, he does not know where maybe he is going, the darkness is blocking on him his eyes.”
- Aguaruna: “But he, one who hates his brother, lives (stays) in darkness-place, because he is so, walking in darkness-place, he does not know ‘I am like that’ saying, the darkness has caused his eyes to be blind.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
- Murui Huitoto: “This one who hates his brother is in darkness. He is like one walking in the dark. He does not know where he is going because the darkness causes his eyes not to see.” (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 26:13:
- 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: “Then while I was on the way/road, Sir, it was already noontime, I saw a brightness from up the sky brighter yet than the sun. That light shone on me and my travelling companions.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Now, King Agrippa, when I was still on the road and it was noon, I was suddenly shined upon by something which was brighter than the sun. It came from heaven, and it landed around me and my companions.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “While I was on the path at twelve o’clock, Sir King, I saw that-which-flashed from heaven that was more-dazzling than the sun. It surrounded me and my traveling-companions,” (Source: Kankanaey Back Translation)
- Tagbanwa: “Then right at noon, when we (excl.) were still on the trail, respected King, suddenly/unexpectedly I saw a strange light coming from heaven/sky which was brighter than the shining of the sun. I was enveloped, including my traveling companions.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Luke 5:5:
- Noongar: “‘Lord,’ Simon said. ‘We worked very hard all night and caught no fish. But, if you say, I will drop the nets.’ He dropped the nets and caught many fish so the nets nearly broke.” (Source: Warda-Kwabba Luke-Ang)
- Uma: “Simon said: ‘Teacher, we (excl.) worked all last night, but there was not even one [uses classifier for animals] in our (excl.) nets. But even so, I will still throw it, since you (sing.) commanded us (excl.).'” (Source: Uma Back Translation)
- Yakan: “Simon answered he said, ‘Sir, we have persevered the whole night but we have caught nothing. But because you say it now, we will throw them out.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And Simon answered, ‘The whole night we were netting and we didn’t even catch one; but if that’s what you say, we will net again.'” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “‘Yes, Sir/Lord,’ said Simon, ‘but you-should-realize (self-sympathy particle) that we (excl.) have worked-the-entire night (lit. done-to-the-limit the night) net-fishing and we have gotten emphatically nothing. But if you (sing.) say so, we’ll (excl.) go-ahead-and (lit. even-if we) lower our (excl.) nets anyway.'” (Source: Kankanaey Back Translation)
- Tagbanwa: “Simon replied, ‘Master, we wasted-a-lot-of-effort all-last-night, and we didn’t even get one. But because you are the one saying it, we will again drop our net.'” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of 1 John 3:14:
- Uma: “If we love our relatives, we know that we have been freed from death and we have received good life forever. People who don’t love their relatives, they have not yet been freed from death.” (Source: Uma Back Translation)
- Yakan: “We (incl.) know that now we (incl.) are no longer as if (figuratively) dead but we (incl.) really live. We (incl.) know this because we (incl.) love now our (incl.) fellow-men. The one who does not love, he is still as if figuratively dead.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “We (incl.) know that long ago what we were able to expect was death forever. And we know also that now we have life forever. The reason we know this is because our companions are now very dear in our breath. Anyone whose companions are not dear in his breath can still expect death forever.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Never-mind, because we know that we will not be separated from God as (we were) previously, but rather from now on we have life that has no end. We know that that is true, because we love our companions who believe. For the one who doesn’t love his fellow human-beings, it’s like he is still dead, because he is still separated from God.” (Source: Kankanaey Back Translation)
- Tagbanwa: “But it’s clear to us that as for us, we are no longer like dead in the sight of God, but rather we are now being given life which is without ending. We know this because we now really value our siblings in believing. As for the one who doesn’t yet value like this, it’s like he is still under the jurisdiction of death.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Before it seemed we lived, but it was like as though we were dead. Now we have met up with new life because we love our brethren. He who does not love his brethren seems to live yet it is like as though he were dead.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “Because we love our fellows therefore we know we are no longer with our head-hearts like a dead person as we were before. We have eternal life now. If we do not love our fellows then we are still like dead people with our head-hearts.”
- Eastern Highland Otomi: “We know that we have left the road of death, and we have taken the road of life. This we know because we love our siblings. He who has no love resides in the power (dominion) of death.”
- Tzotzil: “Because we love the brethren, therefore we know that we have left behind that we die. We now belong to it, that we live forever. If we don’t love the brethren, it is because we still belong to it, that we die.”
- Garifuna: “We are dead. Now we have come to possess life. We know it because we love our own kind ones (brethren). The one who does not love his own kind ones, he is still here (existing) in death.” (Source for this and three above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
- Candoshi-Shapra: “He himself (God) having led us dwellers in-death over, then placed us in life. Surely we know that by the fact that we love our brothers. One who doesn’t know love is still dwelling in death (habitually).”
- Yanesha’: “Now we love our countrymen, that’s why we know already we have gone beyond there where we used to be in a mortal state, already we have arrived all where we will not be in a mortal state. The one who does not love his countrymen still he remains there in mortal state.”
- Aguaruna: “‘Although I die surely always I will live,’ we say, because we love our brother. He who does not love another he will not always live.”
- Murui Huitoto: “It is like (as though) we died a long time ago. Because we love our brothers we are now alive, that we know. The one who does not love his brother is as though he is still dead.” (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 27:13:
- Uma: “At that time the wind from the south was blowing well. That’s why the workers of the ship said/thought that they would be able to continue their journey with goodness/safety. So they raised the iron that restrains the ship (called the anchor), and they continue to go by the edge of the island of Kreta.” (Source: Uma Back Translation)
- Yakan: “So-then when the south wind blew not so strong, the people thought-mistakenly it was good to sail. So they pulled the anchor up and we (excl.) sailed following the coastline of that island of Kerete.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Then it began to blow, however not strong, coming from the direction of Libya. And they supposed that what they decided would come to pass. Therefore they pulled up the weights of the ship, and we did not go very far away from the shore of the island of Crete.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “When that was so, a breeze arrived from the south, and they said that it was now possible. So they pulled to raise-up (lit. cause-to-climb-up) the hooked metal that caused-the ship -to-stop, and then we (excl.) set-out keeping-to-the-edge along Creta.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Well, when they observed that the wind had changed, being now like a salatan (type or favorable wind), and it wasn’t really strong, they became happy for they thought-mistakenly that (we) could now accomplish-the-plan. Therefore they pulled up the anchor and sailed. Our sailing was just going along close to the coast of Creta.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Luke 5:37:
- Noongar: “No! And people don’t put new liquor into an old skin bottle, because the new liquor will burst the bottles. Then the liquor will spill and the bottle will break.” (Source: Warda-Kwabba Luke-Ang)
- Uma: “So also, no-one pours new wine into an old container. Because when it bubbles, that old container will just break, with the result that the wine spills, and the container also is wasted.” (Source: Uma Back Translation)
- Yakan: “Isa also compared his teaching to new grape juice/water filled in bags of goat skin. He said, ‘No person fills new grape water which is still fermenting into old bags. For if he does so, the bag will be torn by the grape water. Then the grape water is spilled and the bag destroyed.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And the same way,’ says Jesus, ‘the wine which is newly made and put in a goatskin container — it’s not possible that it is put in an old container, because an old container will split and the wine will pour out, and the container will be destroyed also.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Neither of course does anyone put recently-yeasted grape juice in a dried-up leather bag, because when it ferments, the leather will crack-open and the bag will be ruined while-simultaneously the grape juice will also be thrown-away.” (Source: Kankanaey Back Translation)
- Tagbanwa: “And also no-one puts new drink into an already old container made of skin, which no longer stretches/gives. For if like this is done, when the drink matures, of course it will cause the container to burst. Well, isn’t it so that the drink which was put in will be spilled and the container will be destroyed too?” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of 1 John 5:1:
- Uma: “All people who believe that Yesus is the Redeemer King, they are made/considered-children by God. And all people who love God the Father, they certainly love all God’s children as well.” (Source: Uma Back Translation)
- Yakan: “Whoever believes that Isa is the Almasi who is chosen by God to rule, he is a child of God already. For example, if one loves a person one also loves his children.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Anyone who believes that Jesus is the one chosen by God to rule is a son of God. And if he holds dear in his breath our Father God, he will also hold dear his companions who are children of God.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Whoever believes that Jesus is the one God sent who is called Cristo, he is God’s child. And the one who loves the father, he also loves his children.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Whoever believes that as for Jesus, he is the one meant by Cristo who is the Savior King who was promised, it’s like he has now been given birth to by God. And it’s true, if we hold dear this one who as-it-were gave birth, of course we value all the others who have been as-it-were given birth to by him.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “All who believe that Jesus is the Christ are the people who are God’s children. a person who loves a fellowman must also love the children of the man whom he loves.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “Any of us are children of God if we believe that Jesus is the Christ, the one who is God. And all of us if we love our father God, likewise we love our fellows because likewise they are God’s children.”
- Eastern Highland Otomi: “Whoever believes that Jesus and the Christ, God’s Chosen-One, are the same, only he is born anew by God, and is his child. Whoever loves (esteems) God, also his siblings he will love, in that the same one, God, is their Father.”
- Tzotzil: “If we believe that Jesus Christ has been chosen by God to be our Savior, thus we have been born again in the presence of God for sure. Here in the world if we love our father thus we love also all our siblings.”
- Candoshi-Shapra: “The person who says ‘Jesus is the very Christ,’ is in-the-state-of-having become-a-child by-means-of-God. If one (4th person) loves someone’s (3rd person) father, he (4th person) surely will love his (3rd person) children also.”
- Yanesha’: “All who believe how that Jesus, he is the one who Christs, we are these who are born again from our Father. Who loves God the Father, also love God’s children.”
- Aguaruna: “He ‘Jesus is Christ,’ saying, one who believes, that one is God’s child. Loving God, we also love those saying that, because he who loves someone also loves his child.”
- Murui Huitoto: “If everyone loves the one who begat him, he will also love the child of the one who begat him.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
- Garifuna: “. . . Everyone who loves (our) Father, also loves (our) Father’s children.” (Source for this and three above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Following are a number of back-translations of Acts 28:2:
- Uma: “The townspeople on that island had very good hearts toward us. They received us well and lit a fire for us to warm ourselves by, because it was raining again and cold.” (Source: Uma Back Translation)
- Yakan: “The people living there minded/paid-attention to us (excl.) very well. Because it was starting to rain and it was cold, they built a fire and they all attended to us (excl.).” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And as for the inhabitants there, they were very kind to us. It was raining then and it was very cold, and they built a fire.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “The inhabitants there, very-good was their treatment of us (excl.). They lit a fire-for-us (excl.) -to-warm-up-by, because it was raining and chilly.” (Source: Kankanaey Back Translation)
- Tagbanwa: “The ways/natures of the people from there were really good for their grace/aid to us was far-from-ordinary. They at once lit a fire for us to warm up by, for we were extremely chilled now, and for another thing the rain wasn’t stopping.” (Source: Tagbanwa Back Translation)
