Following are a number of back-translations of Acts 4:15:
- Uma: “That is why they put those apostles of the Lord Yesus out of their meeting, and they made-plans,” (Source: Uma Back Translation)
- Yakan: “Therefore they sent them out of the judgment room and the councilors conferred among themselves.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Therefore there in the room in which they were gathered, they told Peter and company that they should go outside for a while. And then they discussed it saying,” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “That being so, they had-plural Pedro -go-out so they the leaders would-be-alone to converse.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Therefore they caused Pedro-and-companion to go out of their gathering-place, so that they could discuss what would be good to do.” (Source: Tagbanwa Back Translation)
- Eastern Highland Otomi: “They sent the disciples outside because they wanted to talk among themselves about them.”
- Lalana Chinantec: “They told Peter and John to go outside for a while. When Peter and John had gone outside they discussed by themselves, just the people who judged.”
- Chuj: “But those rulers said that Peter and John must go out from their faces (presence). After they were taken out, those rulers talked together alone.”
- Chichimeca-Jonaz: “Then they commanded them to go outside from where the elders were assembled, and they alone went to talking together.” (Source for this and three above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
Following are a number of back-translations of Acts 7:27:
- Uma: “But the one who had hit his companion pushed Musa and said to him: ‘Who raised you (sing.) to become a leader who decides our (excl.) matters?” (Source: Uma Back Translation)
- Yakan: “But the man who did the beating pushed Musa and said, ‘Who gave you authority to be leader over us (excl.)? Why should you be the one to judge us (excl.)?” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “However the one who was in the wrong would not listen. He pushed Moses and said, ‘Who gave you the authority to be Datu over us?” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “‘But the one who was-at-fault (lit. sinned), he up-and-shoved-at Moses saying, ‘Is it indeed-the-case (sarc. RQ) that you (sing.) have authority to rule-over and judge us (excl.)?” (Source: Kankanaey Back Translation)
- Tagbanwa: “But he was pushed back by one of them who was picking-a-fight and told, ‘Expl.! Who set you up as our (excl.) leader and judge?” (Source: Tagbanwa Back Translation)
- Eastern Highland Otomi: “But he that had the sin was angry. He pushed away Moses, he said: who told you to be ruler and to judge regarding us?'” (source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
For the Old Testament quotes, see Exodus 2:14.
Following are a number of back-translations of Acts 22:20:
- Uma: “So also, when your (sing.) witness Stefanus was killed, I was also there rejoicing that he was killed, and I was the one who watched the clothes of those who killed him.'” (Source: Uma Back Translation)
- Yakan: “And when the people killed Estepan, your witness, I was also there agreeing to that their deed and I was yet the one who watched over the clothes of the people who killed him.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And when they killed Stephen, that person who did not cherish his life here on the earth because of you, I was there because I agreed also to his being killed. I am the one whom the ones who killed him had watched their shirts.'” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “They also know that I was made-happy at their killing of Esteban who confirmed-concerning you (sing.), because I was there guarding the clothes of the ones-who-killed-him,’ I said to the Lord.” (Source: Kankanaey Back Translation)
- Tagbanwa: “And that killing of Esteban, your testifier, I was indeed there for I was also one of those agreeing with that sentence of theirs which was death. I also was the one who took care of the clothes of those who killed him.'” (Source: Tagbanwa Back Translation)
- Lalana Chinantec: “‘When the blood of Stephen your witness poured out, I was standing alongside watching. They were doing well, they were doing the right thing, I thought back then. I guarded the clothes of the people who killed Stephen.’ That’s what I told the Lord.” (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
Following are a number of back-translations of Romans 3:13:
- Uma: “‘Their words are dirty and shameful, Deceiving words appear on their lips.’ ‘Their words hurt the hearts of others, like the bite of a dalimoo’ [small poisonous snake].'” (Source: Uma Back Translation)
- Yakan: “Their words are not good, like figuratively a grave not covered having a rotten odor. They always lie. Their words when they slander their companions are very venomous like a snake’s venom when it strikes, because their words really destroy.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “What they talk about is very ugly and filthy. It’s like the stink from a grave that has not been covered up. They are liars, and what they say is like the sting of a snake, because it causes their companion’s breath to be very painful (it hurts the feelings of their companions).” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Their mouths are like stinking graves, because the words they utter (lit. cause-to-come-out) are filthy. They use their words to deceive their fellows and what they say is destructive like the poison of a snake.” (Source: Kankanaey Back Translation)
- Tenango Otomi: “When people speak, it is like there has been opened up where a corpse is placed. Like this is the badness of the word they speak. All is lies they speak. Death accompanies their words, like a poisonous snake when it bites a person has poison where it bites.” (Source: Tenango Otomi Back Translation)
- Hopi: “Their throat is like an open grave. Dirty words come therefrom. By their tongue they deceive people. Their words are like the poison of rattlesnakes.” (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
For the Old Testament quote, see Psalm 140:3.
Following are a number of back-translations of Romans 9:33:
- Uma: “That stumbling of their is foretold beforehand in the Holy Book long ago. God said like this: ‘Really-really I say: The king I have placed on Sion Mountain I compare-figuratively to a stone. Many people stumble at that stone with the result they fall-flat. But whoever believes in Him, they will not be-made-to-fall.’ [a term used when someone you were counting on "lets you down"]” (Source: Uma Back Translation)
- Yakan: “God hep says in the holy-book, ‘There at the town Siyon I place a stone for the people there to stumble against so that they fall-over. But whoever trusts in this stone they will not regret because of their trust in him.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “For there is a written word of God which says, ‘I will place there in the town of the Jews, which is Zion, a stone. The people will accidentally kick against this and stumble. However, if there’s anyone who trusts in this stone, the place where he ends up will be very good.'” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “This is what that which God caused-to-be-written is talking-about which says, ‘Look, I have erected a stone in Zion which people will be-offended-at and will stumble-over. But whoever believes in him will absolutely not be shamed.'” (Source: Kankanaey Back Translation)
- Tenango Otomi: “There in the Holy Book is written the word which God said: ‘I will put in Sion a stone on which people will stumble. It will be a rock that causes people to fall. But whoever will believe in this stone, never will he have reason to say that it was bad for him to believe.'” (Source: Tenango Otomi Back Translation)
- Huehuetla Tepehua: “Just like it says in God’s Word where it is written. This is what it says: In the town of Zion I have placed the Christ. He is like a stone that one stumbles over. And when one stumbles over him, that one is really lost. It is just as if he fell flat on the ground. But anyone who puts his confidence in the Christ won’t change his mind afterwards.”
- Isthmus Zapotec: “As it is written on that paper where God spoke: I am placing one who will trip the Jews, the people of Zion, but those who believe him will not be disappointed.” (Source for this and above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
For the Old Testament quote, see Isaiah 28:16.
The Hebrew, Aramaic, Greek, and Latin that is often translated as “gentiles” (or “nations”) in English is often translated as a “local equivalent of ‘foreigners,'” such as “the people of other lands” (Guerrero Amuzgo), “people of other towns” (Tzeltal), “people of other languages” (San Miguel El Grande Mixtec), “strange peoples” (Navajo (Dinė) (this and above, see Bratcher / Nida), “outsiders” (Ekari), “people of foreign lands” (Kannada), “non-Jews” (North Alaskan Inupiatun), “people being-in-darkness” (a figurative expression for people lacking cultural or religious insight) (Toraja-Sa’dan) (source for this and three above Reiling / Swellengrebel), “from different places all people” (Martu Wangka) (source: Carl Gross).
Tzeltal translates it as “people in all different towns,” Chicahuaxtla Triqui as “the people who live all over the world,” Highland Totonac as “all the outsider people,” Sayula Popoluca as “(people) in every land” (source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.), Chichimeca-Jonaz as “foreign people who are not Jews,” Sierra de Juárez Zapotec as “people of other nations” (source of this and one above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.), Highland Totonac as “outsider people” (source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.), Uma as “people who are not the descendants of Israel” (source: Uma Back Translation), “other ethnic groups” (source: Newari Back Translation), and Yakan as “the other tribes” (source: Yakan Back Translation).
In Chichewa, it is translated with mitundu or “races.” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
See also nations.
Following are a number of back-translations of Acts 1:15:
- Uma: “One day, there were about one hundred twenty of them who gathered. At that time, Petrus stood in the midst of his one-faith relatives and he spoke, he said:” (Source: Uma Back Translation)
- Yakan: “Not long after that, the disciples of Isa gathered, they were more or less one hundred and twenty. Then Petros stood in their midst to speak.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And not long after that the believers were gathered together. They were about 120 who were gathered together there, and Peter stood up, saying,” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “There was one day when those who believed in Jesus gathered-together, their number being about (lit. going to) one-hundred and twenty. Pedro stood-up and said,” (Source: Kankanaey Back Translation)
- Tagbanwa: “Once when they were gathered together, their number was about a hundred and twenty. Pedro stood in their middle and spoke.” (Source: Tagbanwa Back Translation)
- Central Pame: “That time there were gathered together many, about six 20’s who believed the same way. Then Peter stood up among those who were met together, and he said:”
- Teutila Cuicatec: “One day during that period, Peter stood up before those who believed in our Lord Jesus, who numbered about 120, and addressed them:”
- Chuj: “At that time there were about 120 believers who gathered together. Peter rose up among them; he said:” (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 3:1:
- Uma: “One day, Petrus and Yohanes went to the House of God at the Yahudi time of prayer, three o’clock in the afternoon.” (Source: Uma Back Translation)
- Yakan: “One day Petros and Yahiya went to the temple/big prayer-house at the time of-the-afternoon-prayers.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “At that time Peter and John went together going up to the House of God, because it was the hour of praying because the sun had gone half-way down.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “On one-occasion, Pedro and Juan went to the Temple at three o’clock in the afternoon, because that was the time (lit. hour) when-the Jews -prayed.” (Source: Kankanaey Back Translation)
- Tagbanwa: “One afternoon when the sun was far passed its zenith (i.e. about 3 pm), Pedro and Juan went again to the Templo, for it was again the hour of prayer there.” (Source: Tagbanwa Back Translation)
- Teutila Cuicatec: “One day at three o’clock in the afternoon, the hour that people would pray, Peter and John went to the big church.” (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
