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 )
Following are a number of back-translations of 1 John 4:3:
Uma: “All people who don’t admit-confess that Yesus is that Redeemer King, they are not children of God. Those people are controlled by the influence/spirit that is from the Enemy of Kristus. You have heard the teaching that says that the Enemy of Kristus will arrive, and at this time he is already in the world.” (Source: Uma Back Translation)
Yakan: “But whoever says that Almasi did not come in the body of a human/mankind, that person does not have God’s Spirit. But/instead it is seen in him that he follows the mind of the Opposing Almasi. You have been informed hep that this Opposing Almasi will come and now many people in the world follow the mind of the Opposing Almasi.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “However, if there is a spirit who says that Jesus, the one chosen of God, did not become a human, then that spirit does not come from God, but rather it comes from the enemy of Christ. You have already heard that there have appeared spirits which come from the enemy of Christ, and I tell you that they are now here in the world.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “But if they don’t acknowledge that Jesus is the Cristo who became a person, it is not the Spirit of God who is in them, but rather the thoughts that are the same as the One-who-Opposes Cristo. You have been hearing that he will come and already that which is opposing Cristo is now being taught.” (Source: Kankanaey Back Translation)
Tagbanwa: “But as for the one who gives out that Jesus didn’t become a real human, it’s certain that it is not the Espiritu Santo of God who is putting in his mind what he will say. On the contrary, the truth is, it’s the inspiring by this opponent of Cristo, he whom you were told would come. And even now/today, there is opposition like this to Cristo here now in this world.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “But all who say that Jesus Christ did not become a human, then they do not walk with the Holy Spirit, rather it is the word of the enemy of Christ. And you have heard that it will come to be that the words of liars will spread through the earth. And now this word is spreading.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “The person who does not say that Jesus Christ is God and he was born a man on this earth, the Spirit of God is not in his head-heart. He thinks like the person who does contrary to Christ. You have already heard that the person is coming who does contrary to Christ, and now that person is already in this world.”
Eastern Highland Otomi: “But whoever says that Jesus Christ is not God’s Chosen-One, and denies that he became a person, but then he doesn’t speak the Word of God. But he received the word of Christ’s enemy. And his word is a lie. We have heard that his word which is a lie was coming to the world, and now it has come.”
Tzotzil: “If we say ‘Jesus Christ did not come and take his body here in the world,’ we have not received the Spirit of God for sure. We are of the same mind/heart with the enemy of Christ. You have heard that he is coming. He is already here in the world.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Candoshi-Shapra: “The one who says, ‘No,’ about (to) Jesus is surely not of God. He is a false Christ, one of the ones of whom you heard it said they were coming. Right now they are in the world.”
Yanesha’: “Whichever does not admit that Jesus was born as a human, this following does not come from the Father. But this is his following, the one who is mad at Christ, the one which you already heard he is to come. Now already he has appeared on this earth.”
Aguaruna: “However others, thoughts which are not like that, do not belong to God. Those angry at (opposed to, hating) Christ, other they think. You heard that those will come, those now they have arrived in this world here.” (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 27:28:
Uma: “That is why they lowered the sounding stone so that they would know the depth of the sea. Upon sounding, it was still about 20 arm-spans. After that they sounded again, the depth was only about 15 arm-spans.” (Source: Uma Back Translation)
Yakan: “Therefore they let down a rope with a heavy (thing) tied at the end so that they would know how deep the sea was. Then the depth was twenty fathoms (deppe). After a while they let down the rope again. The depth was sa’ fifteen fathoms (deppe).” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “That’s why they dropped down one of the weights, and they learned that the depth of the water was only twenty fathoms. And in a little while again after that, they did it again, and the depth was only fifteen fathoms.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “When they measured the depth of the water, it was still twenty fathoms (fathom = distance between outstretched arms). When we had moved-on a little, they measured again, and it was fifteen fathoms.” (Source: Kankanaey Back Translation)
Tagbanwa: “They sounded the depth, twenty depa (distance from finger-tip to finger-tip with arms outstretched sideways) still. After going a little further, they sounded again. They found it was only fifteen depa.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Luke 6:12:
Noongar: “That day, Jesus went up a mountain, to pray to God. He stayed for the night.” (Source: Warda-Kwabba Luke-Ang)
Uma: “At that time, Yesus went to the hills/mountains, and he prayed all night to God.” (Source: Uma Back Translation)
Yakan: “At that time Isa went up into the hills to speak to God. He was there the whole night praying to God.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “One day at that time, Jesus went up a mountain to pray to God, and he prayed through the whole night.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “When that was finished, then Jesus climbed the mountain, and spent the night praying to God.” (Source: Kankanaey Back Translation)
Tagbanwa: “At that time, Jesus went to a hill. He prayed there all night.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of 1 John 5:14:
Uma: “We are brave to call out to God, for we know that he hears our request, as long as our request is according to his will.” (Source: Uma Back Translation)
Yakan: “We (dual) are not afraid to come close to/approach God, because we (dual) are assured that whatever we (dual) ask of him he will really hear us (dual) if-only/as-long-as our (dual) requests follow his wishes/will.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “As for us (incl.) who have believed, our faith when we pray to God is big. We (incl.) know that if there is anything that we (incl.) ask for which is not contrary to what He wants, He will give it.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “We also have boldness to pray to God, because we know for-sure that whatever we request from him that is in harmony with what he wants, he hears it.” (Source: Kankanaey Back Translation)
Tagbanwa: “And there’s no more need for us to be holding back from approaching him because we are now sure that, whatever we ask for which is in harmony with his will, he really will respond-positively.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “When we pray to God now we are brave, because we know for sure that if we ask for something that God wants to give us, then God will pay attention to what we say.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “And we are not afraid to pray before God, because God heeds us so long as what we ask is worthy of our asking him.”
Eastern Highland Otomi: “We don’t fear to come near to God, because if what we ask for is in accordance with God’s will, we know that he hears well our word.”
Tzotzil: “Because our hearts are the same with God (we are of the same mind as God), thus we are not afraid when we talk to him. We know that he grabs our words.”
Candoshi-Shapra: “We rest-the-whole-weight of our hearts on Him. For when we ask for that which He Himself wants He himself hears us.”
Yanesha’: “We, from our counting on him, we know that whatever we ask for which he wants, he, always he listens to us.”
Aguaruna: “He who asks for what God desires, God will hear him, therefore fearlessly we are those who ask.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
Garifuna: “Here is what we know/are sure God will do: If we ask with him as by means of his desire (in accordance with his will), he will hear us.” (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 28:16:
Uma: “When we arrived in Roma, Paulus was no longer jailed. He was given opportunity to dwell wherever he wished. But there was a soldier that guarded him.” (Source: Uma Back Translation)
Yakan: “When we (excl.) arrived at Roma, Paul was allowed to have his own house. There was just one soldier guarding him.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Then we finally arrived in the town of Rome. And when we were there in Rome Paul was not put in prison, but rather he was allowed to live wherever he wanted, however, there was a soldier who watched him.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “When we (excl.) arrived then in Roma, the rulers gave-permission that Pablo rent a house with only-one soldier to guard him.” (Source: Kankanaey Back Translation)
Tagbanwa: “When we arrived in Roma Pablo was permitted to have his own house to live in. He was only caused to be guarded by a soldier.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Luke 6:45:
Noongar: “A good man has good things in his heart so he brings out good things. A bad man has bad things in his heart and so he brings out bad things. The mouth says the things which come out of the heart.” (Source: Warda-Kwabba Luke-Ang)
Uma: “So also man. Good people, definitely speak good words, since their hearts are full of good [things]. Bad/evil people, their speech/words are also bad, because their hearts are full of bad/evil [things]. Because whatever the contents of our hearts, that also is what is spoken at our lives.” (Source: Uma Back Translation)
Yakan: “Mankind is figuratively also like a tree. A good person has good conduct and his words are good because he is good in his liver. But a bad person, because there is bad in his liver therefore his conduct and his words are not good. Whatever is in the liver of mankind that is what comes out from his mouth.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “It’s the same way also with people,’ said Jesus, ‘because if a person’s custom is good, then also are good the things which are hidden in his breath. And good also are the things which he says. But if he is a person with bad custom, then bad also are the things that are hidden in his breath and bad also are the things which he says, because what is hidden in the breath of a person, that also is what he will say.'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “It is like us people as well. The good person, good is what he causes-to-come-forth (i.e. words), because of course what has been stored in his mind is good. But the bad person, bad also is what he causes-to-come-forth, because of course what has been stored in his mind is also bad. Because what a person says, it indeed also has-come from what is in his mind.'” (Source: Kankanaey Back Translation)
Tagbanwa: “Well it’s like that too with people. Because as for a person with a good nature/ways, always good is what comes out of his mouth, because only good is what he stores in his mind/inner-being. However a person with wholly evil stored in his mind/inner-being will have wholly evil coming out of his mouth. For what is stored in the mind/inner-being of a person can be known by his words.'” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of 3 John 1:12:
Uma: “As for Demetrius [emphatic], all people praise him. He is indeed fit to be praised, for his behavior follows the true teaching. We(excl.), we (excl.) also praise him, and you know that our (excl.) praise is true.” (Source: Uma Back Translation)
Yakan: “All people talk well about Demetiri. And because of his good deeds it is also seen that he follows the true teaching. I join in witnessing for him and you know that my witness is true.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “All people praise Demetrius. They can see by means of his acts that he is obeying the true doctrine. We also praise him, and you know that what we say is true.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “As for Demetrius, what people are saying about him is totally good. His manner-of-life also, it confirms his goodness, because what he is doing is in harmony with the true teaching. We (excl.) also, we (excl.) confirm/recommend him to you, and you (sing.) know that what we (excl.) say is true.” (Source: Kankanaey Back Translation)
Tagbanwa: “Well, concerning our brother in believing who is Demetrio, everybody is testifying concerning the good-quality of his work/doing. Because it’s clear from his life that he really is obeying well the true teaching. Well including us (excl.) also, like that too is our (excl.) testimony concerning him, and you know that this which we (excl.) mean is true.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “All the people speak well of Demetrius and it is true what I hear spoken of him. We also give our testimony that he lives good and you all know that it is true when we say something.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “Everyone speaks well of Demetrio. It is obvious that he walks with the truth (heeds/obeys it). We (ex) also tell how he does what is good. And you know that we (ex) speak true words.”
Eastern Highland Otomi: “All the siblings speak well of Demetrio, and all his deeds are in accord with the true Word. Also I say the same about the man, that he is good. And you know that I speak the truth.”
Isthmus Zapotec: “Everyone praises Demetrio, and we know he follows what is true. We (ex) also praise him, and you know what we (ex) speak is true.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
