Following are a number of back-translations of Acts 20:11:
- Uma: “After that, he went back up going to the top, broke bread [into small pieces], and we (excl.) ate together. Paulus spoke further until it got light. After that he departed.” (Source: Uma Back Translation)
- Yakan: “Then he went up into the house again to break the bread (into pieces) and he ate. He still spoke to them until early morning and then he left with his companions.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Paul went up again into the house and he got some food and ate. He talked with them for a long time and when it was morning he left.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Then Pablo again climbed-up and we (excl.) ate. After-we (excl.) -had-eaten then, he continued conversing until daylight, then we (excl.) left.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Well, we (excl.) went upstairs again and then just had something to eat. After eating, Pablo continued relating things to them. His talking reached sun-rise. And then he set out.” (Source: Tagbanwa Back Translation)
- Morelos Nahuatl: “Then Paul went up again. He ate. Then he continued talking with the believers until it dawned. Then he went.”
- Isthmus Mixe: “Then Paul went up again. Then he celebrated Holy Communion, they thus ate. Then he talked more until morning. When it became morning he left.”
- San Mateo del Mar Huave: “Then Paul went upstairs again. There they ate. When they were done eating, then they continued talking until morning. Then he left there.” (Note: this verse is taken either to refer to the Lord’s Supper, or to ordinary eating, or to both, or to a fellowship meal plus communion. Also can be Paul alone, or whole group.) (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
Following are a number of back-translations of Romans 2:15:
- Uma: “From that behavior of theirs we clearly know that there are commands from the Lord’s Law written in their heart. From their thinking also we know that there are laws in their heart, for they say in their hearts: ‘That action is wrong,’ or they say: ‘That action is good.'” (Source: Uma Back Translation)
- Yakan: “It is seen by their deeds that they know in their livers as to what is said in the law of Musa. They know in their minds whether their deeds are good or bad. Sometimes they think that their deeds are bad and sometimes also they think that their deeds are good.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “By means of their good works, we can tell that their breath teaches them what is commanded by the Law. They know in their minds what is good and what is bad to do. For there are times when they say that their behavior is good, and times when they say that it’s bad.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Thus they show by what they do that the commands of the law are stored/put-away in their minds. Their minds also confirm that that is true, because their minds are the very-thing that tells them whether what they are doing is good or bad.” (Source: Kankanaey Back Translation)
- Tenango Otomi: “By how they live it is apparent that they know in their thoughts the good which the law says to do. They know whether it is good or not good what they do.” (Source: Tenango Otomi Back Translation)
Central Mazahua: “Those who aren’t Jews, when they do good, it is seen that they know in their hearts what the law says. They know in their hearts when they do good, when they do bad. Their thoughts, sometimes they think, Why did I do bad? Sometimes they know that they did good.”
- Hopi: “For he who walks that way shows that he has a law in his heart. And he knows quickly when he has sinned. And he knows when he has done right.”
- Isthmus Zapotec: “In this way they show they already have the law in their hearts. All by themselves they realize what is right and their minds make them understand if they are erring or if they are doing right.”
- Central Tarahumara: “And they thus show that they obey well a commandment which is written like there in their hearts. And they know well in their own hearts that they are thus ordered, because they are accused by their own thoughts when they do evil. And they are not thus accused when they do good.” (Source for this and two above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
Following are a number of back-translations of Romans 9:20:
- Uma: “Let’s not say things like that, relatives! It is not appropriate [lit., it doesn’t hit the road] if we mankind talk-back like that to God. Is it appropriate for a pot say to the person who made it like this: ‘What did you (sing.) make me like this for!'” (Source: Uma Back Translation)
- Yakan: “Don’t say that. Who are you (sing.) that you (sing.) talk-back-to/defy God and-what’s-more you are just human? Can the paliyuk (clay pot) say to the person who makes it, ‘Why do you (sing.) make me like this?'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And what I say to that is: can we, his created beings, answer back to God? Can we who are just made, ask Him who made us, saying ‘why did you make me this way?'” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “But what I reply is, you (sing.) who are a mere person, where perhaps do you (sing.) get your (sing.) authority to argue-with God? Can a pot perhaps say to the one who shaped it, ‘Why did you make me like this?'” (Source: Kankanaey Back Translation)
- Tenango Otomi: “I suppose that there is someone who wants to say to me: ‘How come then God says that the people have sin? Because no one can go against what God has determined’ they will say to me. Now we, being just people, who are we to say that we do not look well upon what God has determined? Take a pot, for instance, can it say to the maker of pots: ‘I do not look well upon the form in which you have made me’ it will say.” (Source: Tenango Otomi Back Translation)
Mezquital Otomi: “But I answer them: Who are you to stand up to God? Should the bowl made of hard clay complain to him who made it: Why did you make me this way?”
Isthmus Zapotec: “But man, who are you that you shouldn’t be agreeable to what God does? As though a pot has the right to say to the one who made it: Why did you make me like this?!”
Huehuetla Tepehua: “No, man, don’t talk like that. Who are you that you can talk back to God? A clay cup, can it say to a maker: Why did you make me like this?” (Source for this and two above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
Following are a number of back-translations of Romans 16:27:
- Uma: “He is the God who knows all, he has no second! Praise him in the name of Yesus Kristus forever. Amin.” (Source: Uma Back Translation)
- Yakan: “God is only one and he only is really wise (has deep knowledge). Because of Isa Almasi we (incl.) praise God forever. Amin. Wassalam” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “As for the only God who’s the one who knows everything, may He be praised forever by means of Jesus Christ.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Only he is wise in everything. May he be praised forever because of Jesu Cristo. Amen.” (Source: Kankanaey Back Translation)
- Tenango Otomi: “Concerning God, only he has wisdom. And because of Jesus Christ God is praised forever. Amen.” (Source: Tenango Otomi Back Translation)
- Huehuetla Tepehua: “Only God knows everything. Since we have confidence in Jesus Christ our chief, let’s make God great forever. Amen.” (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
Following are a number of back-translations of Acts 1:10:
- Uma: “While they were still gazing up into the sky watching his departure, suddenly there were two men dressed in white standing beside them.” (Source: Uma Back Translation)
- Yakan: “While they were still looking at him as he ascended up to heaven, suddenly there were two men standing by their side clothed in white.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And when Jesus had spoken this he was lifted up going to heaven, and while they were still looking up because they were watching his being lifted up, a cloud blocked Jesus, and he was removed from their seeing. And while they were still looking up into heaven, nearby them there appeared to them two males whose clothing glowed.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “While they were still staring at where-Jesus -had-gone-out-of-sight above, there-suddenly-were two angels who were dressed in white standing-with (them) where they were.” (Source: Kankanaey Back Translation)
- Tagbanwa: “When they continued looking up into the sky, looking up toward Jesus who was rising-up-in-the-air, suddenly/unexpectedly there were two men standing close to them who were dressed in white.” (Source: Tagbanwa Back Translation)
- San Mateo Del Mar Huave: “So they looking up to where he was going, Father Jesus, then they saw two men standing where they were. The clothes of them were very bright.” (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
Following are a number of back-translations of Acts 2:45:
- Uma: “There were some who sold the contents of their house, and the money of the selling was divided among their companions who were in need.” (Source: Uma Back Translation)
- Yakan: “They sold their properties/wealth and some of their belongings/things and they divided the money to help meet the need of each one.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “They sold their possessions and land, and the sale price they distributed to all their companions according to what each one needed.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “They were also selling-and-selling their land and belongings to share-with their companions according to the needs of each one.” (Source: Kankanaey Back Translation)
- Tagbanwa: “The proof was, if one person had real-hardship, what others would do is, they would sell some belongings or a (valuable) possession and use (the money) to help that sibling of theirs in believing who was in difficulty, however much he needed.” (Source: Tagbanwa Back Translation)
- Lalana Chinantec: “They sold what was their; the proceeds from that they gave to their companions who didn’t have anything.”
- Morelos Nahuatl: “They sold all their lands and what they had. Then they distributed to everyone according to the amount each lacked.”
- San Mateo del Mar Huave: “And also when they sold land, houses, or whatever they had, they divided everything, giving each one that which he lacked.” (Source for this and two above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
Following are a number of back-translations of Acts 4:31:
- Uma: “After they prayed like that, their house where they were meeting rocked, and they were all controlled by the Holy Spirit. From there, they were brave to utter the Word of God to the crowds.” (Source: Uma Back Translation)
- Yakan: “After they had prayed to God, that house where they were gathered was shaken by God, and they were controlled/ruled by the Holy Spirit. So-then they proclaimed the word/message of God without any fear of man whatsoever.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And when they prayed they felt the house where they were gathered shaking, and they were thoroughly inspired by the Holy Spirit, each one of them, so that they had no fear. And their spreading the word of God held no fear for them.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “When they had prayed, the house where they were gathered shook. Then they were full of the power of the Holy Spirit, and they all became-brave to tell the word of God.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Just when their prayer was ended, that place where they were meeting shook. And all of them truly were strengthened by the Espiritu Santo who was indwelling them, that their minds/inner-beings would be much bolder in relating the word of God.” (Source: Tagbanwa Back Translation)
- Desano: “When they finished talking with God, it shook where they were sitting. When it happened thus, the Holy Spirit came, perfecting more in their souls, and filled them, and they all spoke the Word of God without fear.” (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
Following are a number of back-translations of Acts 8:23:
- Uma: “Because I know that you (sing.) are very jealous, and you (sing.) are enslaved by sin.'” (Source: Uma Back Translation)
- Yakan: “For I understand,’ Petros said, ‘that you are really very jealous and you are like a slave of your sin.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “because you are enslaved by jealousy, and you are not able to avoid your evil behaviour.'” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Because I-can-see that your (sing.) jealousy is extreme, and your (sing.) sins still have-you-tied-up.'” (Source: Kankanaey Back Translation)
- Tagbanwa: “For I observe that apparently what is in your mind is extremely evil, and you really are still a slave to this evil.'” (Source: Tagbanwa Back Translation)
- Lalana Chinantec: “‘I am aware of what you are like. As a round thing that is bitter which people do not like are you. God does not like what you do. Sin is mistreating you. It is as though you were tied up.’ That’s what Peter said to Simon.” (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
