Following are a number of back-translations of Romans 13:7:
- Uma: “Give to all people what is appropriate to give them, whether it is tax or other payment. Submit to people whom it is appropriate to submit to. Honor people whom it is appropriate to honor.” (Source: Uma Back Translation)
- Yakan: “Therefore pay what is right to be paid, land tax or any tax, and respect/treat-according-to-custom and honor the ones who rule your land/place.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And because of this, it’s necessary that we pay taxes and the other things that the government asks us to pay. And also let us respect the people in the government, and let’s show our great respect for their rank.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “So let us pay the various-kinds of taxes that we are obligated to pay while at-the-same-time we also properly respect those who rule us.” (Source: Kankanaey Back Translation)
- Tenango Otomi: “Concerning all to whom you owe, pay them. Those to whom you owe the taxes, pay your taxes. Respect those who have positions.” (Source: Tenango Otomi Back Translation)
- Isthmus Zapotec: “Pay everything (or everyone) you owe. Where you owe a hand (that is, a day’s work to help build a house, or town work) give it, and where you owe a tax pay it. Where you owe respect, give it, and where you owe esteem, give esteem.”
- Teutila Cuicatec: “All authorities who ask taxes of you, pay them, and all officials and authorities respect and love them.” (Source for this and above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
Following are a number of back-translations of 2 John 1:8:
- Uma: “That’s why you must be careful, lest you let-go-of your faith in the Lord Yesus, with the result that there is no use to our (excl.) work bringing the Good News to you. Keep believing in the Lord, so that you will get all the return/recompense of your faith in the future.” (Source: Uma Back Translation)
- Yakan: “Therefore take care so that all that we (incl.) have labored for is not lost, but/instead that you will receive in-total/completely your reward from God.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Be on your guard so that what you have worked so hard for might not be removed from you and so that the reward of God to you in the future might not be lessened.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Be-careful then so that what we (excl.) taught you that was correct does not come-to-nothing, because if you do that, the reward that you will get/enjoy in a future day will not be taken-away-from/lessened.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Therefore you need to be careful, so that what you’ve-worked-hard-for/suffered-hardship-for won’t be lost, but rather you will be able to receive the best reward.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Be careful in order that you will not lose what you are working at. You should want that you will be rewarded completely.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “Do not believe them, because if you believe them, the benefit God wants to give to you because of our will be lost. Do you so that you will receive all the benefit which God wants to give to you.”
- Eastern Highland Otomi: “Guard yourselves so that no one will deceive you; and it will be lost what we have worked for. But continue well so that you will gain (earn, win) all that God wants to give you afterwards.”
- Isthmus Zapotec: “Watch carefully that which we did among you so that you won’t lose it but rather you will receive all that which god has prepared for you.” (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 Romans 3:16:
- Uma: “Wherever they go they bring evil and suffering.” (Source: Uma Back Translation)
- Yakan: “Wherever they go many are destroyed by them, and they carry sadness/troubles to people.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Wherever they go they destroy and they bring hardship.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “and no matter where (lit. even wherever) they go, there are those whom they ruin and cause-to-be-piteous.” (Source: Kankanaey Back Translation)
- Tenango Otomi: “There where they go, always they ruin the people.” (Source: Tenango Otomi Back Translation)
- Isthmus Zapotec: “Wherever they pass by they destroy and in that place will remain pain for others.” (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
For the Old Testament quote, see Isaiah 59:7 and Isaiah 59:8.
Following are a number of back-translations of 3 John 1:6:
- Uma: “They are the ones who talk-about your love here to all our one-faith relatives. Thus/So, I hope/trust you give them a good send-off, so that they can continue their journey. Send-them-off like is fitting to God’s messengers, so that God is happy.” (Source: Uma Back Translation)
- Yakan: “They told here to the gathering of the trusters in Isa Almasi about your love to them. When they come by again help them please so that they can continue in their walking/journey. That is what pleases God.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “They told the believers here when we (excl.) gathered together that your kindness to them was very great. If they stop by there again, help them again in a way which pleases God so that they might proceed on their journey.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “When they were here, they also related to the congregation of believers your (sing.) good way-of-loving them. If there are ones like these who again stop-over there, be-so-kind-as to continue please to help them and give to them what they need for the trail. If it is possible also, see to it that your (sing.) help to them is appropriate to their valuable service to God.” (Source: Kankanaey Back Translation)
- Tagbanwa: “They testified here to the gathering of believers concerning this valuing by you. It would also be good if you can give them help with their planned-journey when they go from you, that help which is worthy of people whom God has set up in their work.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “There have returned some of our brothers from where you live. When we had gathered, they told us that you very much love them. And now, when they go back to you again, please help them in what they need so that they continue on the road. Do just like God wants you to do.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “They reported to us who are gathered together worshipping God how you love them. And we ought to do good to our brethren, giving to them what they may need while they are journeying, That is what we must do with all the people who speak God’s Word.”
- Eastern Highland Otomi: “Some of the siblings who have returned from you (where you are) spoke in regard to you. When we (ex) were gathered together, they told us you have love. Please look after them when they arrive there again, giving them what they need. And when we help them, we help God’s work like he tells us.”
- Isthmus Zapotec: “They were telling the brethren here how very much you love them. You do well if you help them when they leave your house so they can go on to another town. This is the way it is necessary for us to help those who are doing God’s work.”
- Garifuna: “In the believers’ gathering together, those strangers spoke good words (messages) about your love. You do good when you help them concerning their travel/trip. Help you them well because they are working with God.” (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 Romans 13:11:
- Uma: “We must do all this, relatives, because we know what is proper for us to do in this time. Let’s wake up from our sleep, because the time has almost arrived for the Lord Yesus to come lift us from this evil world. From the first of our believing in the Lord until now, the time of the Lord Yesus’ arrival has gotten closer-and-closer.” (Source: Uma Back Translation)
- Yakan: “That’s why you ought to do that, especially because you know that not long and Isa Almasi arrives again. At the beginning of our (dual) believing in Isa Almasi, it was as if the day when God will rescue/save us (dual) was still somewhat distant but now it is already very near. If you are figuratively people who are sleeping you ought/must now awake.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “It’s necessary that we do this for we know what is the proper thing to do at this time. Because starting from now, the time in the future when God will finish His setting us free is nearer than it was at the time long ago when we believed. And because of this, we must not be like people who have fallen asleep, but we must be like people who are on their guard.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “We must do this, because we know that the time in which we are now living is valuable/important. If I compare this time to the night, I say that we must wake-up, because our salvation is nearer than when we believed at first.” (Source: Kankanaey Back Translation)
- Tenango Otomi: “These then are the words by which you must walk. Now be aware, concerning the day when you believed the good news, it has now well gone past. Now day by day comes nearer the day when Christ our Savior will come. We should not be just taking it easy.” (Source: Tenango Otomi Back Translation)
- Mezquital Otomi: “All this is what we ought to do because we know that the hour has come for seeking God more. And soon our Savior will come to take us away from this world. The time is nearer than when we first believed.”
- Isthmus Zapotec: “It is necessary that you do all that these words say because it is now late. The day when we believed it appeared that it lacked yet much time but now already is coming rapidly the day when God is to save us.” (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
Following are a number of back-translations of 2 John 1:9:
- Uma: “All people who wander/detour from the true teaching, and they do not follow the teaching of Kristus, those people are not connected with God. People who remain following the teaching of Kristus, they are connected with God the Father and with God the Child.” (Source: Uma Back Translation)
- Yakan: “Whoever does not remain/stick-to the teaching of Almasi but goes beyond (it), God is not there with him. Whoever stays/remains with the teaching of Almasi, both the Father and the Son are with him.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “If there is a person who has abandoned the true doctrine taught by Christ so that he might hold fast to a false doctrine that he has added on, he has not become one with God. Anyone, by contrast, who holds fast to the true doctrine, he is the one who has been made one with our Father God and His Son.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Any person, if he doesn’t continue to follow what Cristo taught, but rather exceeds it, he doesn’t know God. But the one who carries-on in following what Cristo taught, God the Father and his Child also are in him.” (Source: Kankanaey Back Translation)
- Tagbanwa: “As for the one who is not holding fast to the teaching of Cristo, because he is (emphatic) overriding it, he is really far from God. However, whoever is holding fast to this teaching of Cristo, he is really being held fast to by God the Father and Son.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Concerning the person who does not want to say only what Christ taught, but speaks other words which Christ did not teach, he is a person who does not walk with God. But the person who speaks only what Christ taught is one who walks with the Father and also with the Son of God.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “Any of us if we are forsaking what Christ taught us and are taking another road, God is not with us. But if we are constantly heeding what Christ taught us, our father God and his son are with us.”
- Eastern Highland Otomi: “But whoever wants to go beyond (outdo) God’s teaching, and doesn’t want to remain in the teaching of Christ, but then he isn’t with God. But he who remains in the teaching of Christ, he is with the Father, and also with his Son.”
- Isthmus Zapotec: “Whoever goes another direction (all one verb stem) and no longer follows what Christ taught does not know (is not acquainted with)God. But whoever follows what Christ taught, he truly knows God the Father and His Son.”
- Sayula Popoluca: “He who goes astray after another doctrine and doesn’t remain (stay with) Christ’s doctrine, he doesn’t have fellowship with God . . ..” (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 Romans 3:23:
- Uma: “For we have all sinned, and we are not fit/worth to get/obtain a share in God’s glory [lit. God’s bigness of life].” (Source: Uma Back Translation)
- Yakan: “All have equally sinned, there is not even one of them praised by God.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “All mankind have sinned and they do not count even as much as one fingernail toward the very high rank of God.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Because all of us have sinned, and we cannot attain/reach God’s goodness.” (Source: Kankanaey Back Translation)
- Tenango Otomi: “For all people have sin. No one comes out doing that good God wants that people do.” (Source: Tenango Otomi Back Translation)
- Tzeltal: “We all have sin. Equally we have not been able to equal the goodness of God.”
- Huehuetla Tepehua: “All men have sinned. There is no one really straight like God has measured it.”
- Isthmus Zapotec: “We have all of us sinned and now not one of us is worth anything in God’s sight.”
- Chicahuaxtla Triqui: “And all of them have committed sin and God can’t say a good word about any of them because all of them fail to become good.” (Source for this and three above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
Following are a number of back-translations of 3 John 1:7:
- Uma: “For those relatives of ours go to carry the name of the Lord Yesus. And they did/do not get anything from people who don’t believe in the Lord.” (Source: Uma Back Translation)
- Yakan: “Because they are journeying proclaiming the teaching of Almasi and they did not accept any help from those who don’t trust in Isa Almasi.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “For they have gone out so they might spread the teaching of Christ, however they do not ask for help from those who are not believers.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Because in their going to preach concerning the Lord Jesus, they are not taking what they need from people who don’t believe.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Because their journey is to go teaching concerning Jesu-Cristo, and they don’t accept any help at all in the way of gifts from people who don’t believe this which they teach.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Because they travel to do the work of Jesus Christ. They don’t wait for help from people who do not believe God.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “They did not take anything from the people who do not trust in Jesus Christ while they were traveling like that when they went to proclaim the word of Jesus Christ.”
- Eastern Highland Otomi: “Because they are sent to speak in regard to Jesus Christ. And they don’t receive anything from those who don’t believe.”
- Isthmus Zapotec: “They went out because they love Jesus Christ, and they didn’t take anything from people who don’t believe in Him.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
