Following are a number of back-translations of Luke 5:8:
- Noongar: “Simon and the others were surprised because they had caught many fish.” (Source: Warda-Kwabba Luke-Ang)
- Uma: “When Simon Petrus saw the power of Yesus, he kneeled in front of him, he said: ‘Do not any longer come-close to me, Lord! Because I am a sinner!'” (Source: Uma Back Translation)
- Yakan: “When Simon Petros saw these many fish, he prostrated at Isa’s feet and he said, ‘O Sir, go away from me for I am sinful.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And Simon Peter, when he saw what had happened, he kneeled down to Jesus saying, ‘Datu, it’s better if you stay far away from me because I am very much a sinner.'” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “When Simon Pedro saw that-aforementioned which had happened, he knelt to Jesus and said, ‘Lord, please leave me, because I am admittedly sinful.'” (Source: Kankanaey Back Translation)
- Tagbanwa: “When Simon Pedro observed that, he kneeled down in front of Jesus. He spoke saying, ‘Go far from me, Lord, because I am really sinful.'” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of 1 John 3:16:
- Uma: “This is a sign so that we know what is called love: Yesus gave his life so that we could have salvation/goodness. So, we also must give our lives to help our relatives.” (Source: Uma Back Translation)
- Yakan: “We (incl.) know what true love is like, for Almasi, because of his love for us (incl.) submitted/surrendered his life and he died taking away our (incl.) sins. Therefore we (incl.) also should submit/surrender even our (dual) lives for our (incl.) fellow-men.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “The reason we know that God loves us (incl.) very much is because Jesus allowed himself to be killed as our substitute. And as for us (incl.) also, it is necessary that we help our companions who are believers even if that help is the means of our death.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “The way-we -know the nature/likeness of true love, Jesu Cristo gave his life for us. Therefore we also, we should be prepared to give our lives for our siblings/cousins (from here on, brothers).” (Source: Kankanaey Back Translation)
- Tagbanwa: “Consider this, that as for Jesu-Cristo, he even gave his life/breath just because of us so that we would be saved/freed. Therein we can now comprehend what is meant by true valuing. Therefore as for us, it’s necessary for us also to help our siblings in believing, even though it could lead to our life/breath being severed.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Christ has shown us what it means to love a fellowman in that he gave himself to die for us. Also we must do this, when it is necessary to die for our brethren, let it be done.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “We know that Christ loves us because he gave his life dying for us, and we know likewise we must love our fellows. If it is necessary we must forsake ourselves and die to help our fellows.”
- Eastern Highland Otomi: “Christ showed us what it is that is really love, in that he delivered up his own life in regard to us. And we will do the same, in that we will love our siblings, we won’t be afraid to help them, even though we die.”
- Tzotzil: “Thus we know that Jesus Christ loves us because he gave himself to be killed on our account. Thus we also, it needs that we give ourselves to be killed on account of the brethren.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
- Candoshi-Shapra: “Jesus did not withhold His own death, He died for us. By that fact we know (come to the knowledge of) love. Therefore He says to us, ‘Don’t withhold your death for your brothers (don’t be unwilling to die…).'”
- Yanesha’: “Here, therein we know love how it is how that his son Christ let go of himself thus will he die for us. We, too, now it is fitting that we let go of ourselves thus will we die for our countrymen.”
- Aguaruna: “Christ took-death (sacrificially die for someone, or take punishment for someone) for us, therefore we know love. Therefore we also are able to take-death (or punishment) for our brother.” (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 27:17:
- Uma: “After we had pulled up that small boat on to the ship, we tied it well so that it would not be lost. After that, the ship also was just tied-around with ropes so that it would be strong. From there, because the workers on the ship were afraid lest our ship hit sand in shallow water that was close to the land of Libia, that’s why they lowered the sail and they allowed the ship to be blown by the wind.” (Source: Uma Back Translation)
- Yakan: “They took the lifeboat on board the ship and then they bound the body of the ship with ropes so it would not break open. They also lowered the sail because they were afraid the ship might run aground in the shallow water there near Libiya. And they already allowed/abandoned the ship to be carried along by the wind.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “They lifted it up and put it on the ship. And then they tied up the ship with some ropes so that it might not fall apart, and since they were afraid that the ship might break apart if it hit the shallow land which is near the shore of the land of Libya, they took down its sail, and they just never minded the ship as to where the wind would carry it.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “That being finished, they wrapped the ship with large ropes so that its planks would not come-apart. They also lowered the sail (Ilo. loan layag) so that the ship would be blown slowly, because they were worried lest it hit/land-on ridged sand/gravel across-from Sirtis.” (Source: Kankanaey Back Translation)
- Tagbanwa: “After having pulled it up, what they did next was, they put big ropes right around what we were sailing in. And then because they were afraid of being driven by the wind on to the big pebble-ridge which was opposite Libia, they the took down their wide sail, and as there was nothing more which could be done, just allowed themselves to be driven by the wind.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Luke 6:1:
- Noongar: “The Sabbath Day came. Jesus walked in a wheat field. His disciples began picking heads of grain. They rubbed the heads in their hands and ate the seeds.” (Source: Warda-Kwabba Luke-Ang)
- Uma: “Once Yesus and his disciples passed through a garden/field on Sabat Day, the worship day of the Yahudi people. While they were passing through that garden, his disciples picked wheat fruit, they rubbed it so the skin would come off, and they ate-it-raw.” (Source: Uma Back Translation)
- Yakan: “One Saturday, the day of-no-work for the Yahudi, Isa and his disciples walked through a field. As his disciples were passing by, they broke of (some) of the fruit of the field and after they had taken it out of the husks ate it uncooked.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “On a certain Saturday day, Jesus and company went through the fields; that was the day that was commanded long ago by God to the Jews, that no one should work on that day because it was the day of rest. His disciples picked off the ears of wheat (trigu), rubbed them together and then they ate the grains.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “On one Saturday which was the resting-time of the Jews, plural Jesus were walking-through the rice-fields which were planted with wheat. And his disciples were picking-off the grains in order to rub-them-in-their-hands and husk-them-with-their-teeth (i.e. to eat).” (Source: Kankanaey Back Translation)
- Tagbanwa: “Once when it was the Day of Rest, the walk of Jesus and his disciples passed through a wheatfield. What his disciples did was, they picked heads of wheat and crushed-them-in-their-hands for they were eating it.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of 1 John 5:3:
- Uma: “For if we love God, its meaning, we follow his command(s). Yet his command(s) is/are not difficult to follow.” (Source: Uma Back Translation)
- Yakan: “The meaning of loving God is, one should follow/obey his commandments. And it is not difficult to follow/obey his commands,” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Our true love for God is our obeying His commands, and His commands are not hard to obey” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Because the way we love God, it’s our obeying his commands. And his commands, they aren’t difficult to obey,” (Source: Kankanaey Back Translation)
- Tagbanwa: “This is what is meant by our holding God dear, we are obedient to his commands. Because as for these commands of his, they are not excessively heavy.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Because the person who loves God is one who does all that God commands. And what all God commands, he does not look upon as being hard, rather he does it.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “If we love God we will do what he commands. And what he commands is not difficult for us to do.”
- Eastern Highland Otomi: “If we really love (esteem) God, we will do as he says. And his Word isn’t difficult.”
- Tzotzil: “Because if we love God, we obey his commands. His commands are good. They are like a load that we do not find heavy.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
- Candoshi-Shapra: “If we really love God then we will keep that which God ordered. God’s orders never bother us.”
- Yanesha’: “This is how we love our Father; we reserve in remembrance his put word. His put word does not make it hard for us.”
- Aguaruna: “If we truly love God we will obey His word. His word, obeying it, it is not difficult.” (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 28:5:
- Uma: “But Paulus did not feel the least bit sick/pain. He just shook off the snake into the fire.” (Source: Uma Back Translation)
- Yakan: “But Paul just shook the snake off into the fire and it did not harm/effect him.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “However, Paul just shook that snake off and it fell in the fire, and he was not harmed by the snake.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “But Pablo, he immediately-shook-off the snake into the fire, and nothing happened to him.” (Source: Kankanaey Back Translation)
- Tagbanwa: “But Pablo shook that snake off into the fire. Nothing happened to him.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Luke 6:33:
- Noongar: “And if you do good only to people who do good to you, why will you be praised? Bad people do that!” (Source: Warda-Kwabba Luke-Ang)
- Uma: “If our behavior is good only to people whose behavior is good to us, God will not bless us. Even evil people, their behavior is definitely good to people whose behavior is good to them.” (Source: Uma Back Translation)
- Yakan: “And if you only help those who help you, is there anything to praise you for? No. For even the sinful people have that custom also.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “If you only treat well those people who treat you also well, do not think that God will reward you, because even the transgressor people, they treat well those who treat them well.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “If also it’s only those who do good to you to whom you do good, will you be rewarded do-you-suppose? Even sinful people, that of-course is just what they do also.” (Source: Kankanaey Back Translation)
- Tagbanwa: “And if you only do good to those who do good to you too, well what more reward are you waiting for? For even sinners, they do like this too.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of 3 John 1:1:
- Uma: “This letter is from me the Elder, I send it to my friend Gayus, whom I truly love.” (Source: Uma Back Translation)
- Yakan: “This letter/writing is from me the Elder of the trusters in Isa Almasi, I send this to you Gayus, my friend whom I love.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “As for me the old person, I write to you, Gaius, my friend whom I hold very dear.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “My esteemed Gaius, I who have written this, it’s Juan who is a leader of the believers. My love for you (sing.) who are my friend is from-the-heart. May your (sing.) life there be good and your (sing.) body also be strong like the strength of your (sing.) faith.” (Source: Kankanaey Back Translation)
- Tagbanwa: “My friend Gayo whom I truly hold dear, there-with-you is my letter, I who am the senior-elder.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “I lead in relation to God’s word, I greet you my dear friend Gayo. I truly love you.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “I in my old age am writing to you dear Gayo. Truly I love you.”
- Eastern Highland Otomi: “I am the Old-Man Leader, I am sending this paper to you, dear Gaius, loved one. And also I love you in regards to the true Word which we (dual) believe.”
- Isthmus Zapotec: “I am an old man. I am writing this letter to a friend of mine, (whose) name is Gayo, whom I truly love.”
- Garifuna: “I, an elderly person, write to my friend the one named Gayo (necessary to avoid the connotation of writing to a rooster), the one whom I love. I love you with all my heart (genuine love).” (Source for this and three above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
