Following are a number of back-translations of 1 John 2:9:
- Uma: “People who say they are in the light, and they hate their relatives, they are still in the darkness.” (Source: Uma Back Translation)
- Yakan: “Whoever says that he is already in the light, but he hates his fellow truster in Isa Almasi he is still in darkness up to now.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “If there is a person who says that God has illuminated his mind, but he is the enemy of his companion, he is still in the darkness.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “If there is one who says that he is in the light/brightness while-at-the-same-time he hates a companion of his, he is still in the darkness just the same.” (Source: Kankanaey Back Translation)
- Tagbanwa: “The one who says that as for him, he is now in the light/enlightenment, but he is still ignoring/spurning his sibling in believing, the truth is, he is still in darkness.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “He who says that he is now living good, yet he hates his brother, is still living in evil.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “If we say we are present where there is light because of our doing good, but if we hate our fellows, we are still in darkness because we are doing evil by hating our fellows.”
- Eastern Highland Otomi: “He who says he is living in God’s light, and hates his sibling, but still the same-as-before he is living in the darkness.”
- Tzotzil: “If we say ‘I am in the sunlight,’ if we hate a Christian brother, we are still in darkness.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
- Candoshi-Shapra: “The one who says, ‘I live in the light,’ but hates his brother, because of that he is still living in the darkness.”
- Yanesha’: “The one who says he is already in the light, if still he despises his countrymen, he is still in the darkness.”
- Aguaruna: “‘I walk in light-place,’ although saying, one who is angry at his brother, that one yet walks in darkness-place,” (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 26:12:
- Uma: “‘O King that I respect, with that intention I went to the town of Damsyik, commissioned [lit., sent-as-feet] and given authority from the leading priests. On my trip to Damsyik, while I was still on the road, at approximately noon, suddenly I saw a light shining from the sky, shining on me and on my companions. That light was brighter than the shining of the sun.” (Source: Uma Back Translation)
- Yakan: “‘That was the reason/purpose,’ Paul said, ‘why I went to Damaskus after I had been given authority and instructions by the leading priests.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “That’s the reason I went to the town of Damascus carrying a letter which was a sign of authority which the chief sacrificers gave me.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “‘That was the reason-for-my-going to Damascus carrying a letter(s) from the leaders of the priests which gave my authority to go arrest even anyone who believed in Jesus.” (Source: Kankanaey Back Translation)
- Tagbanwa: “‘Well, that indeed was my purpose, once when I was going to Damasco, taking authorization written by the chiefs of the priests.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Luke 5:4:
- Noongar: “When Jesus stopped speaking, he said to Simon, ‘Go to deep water. You and your friends, drop your nets and you will catch fish.'” (Source: Warda-Kwabba Luke-Ang)
- Uma: “After he finished teaching, he said saying to Simon: ‘Pole-out farther to the deep-place, and throw your nets to get fish.'” (Source: Uma Back Translation)
- Noongar: “The Holy Spirit was within Simeon and the Spirit told him that he would not die before he saw the day when the One would come, the One God is Sending.” (Source: Warda-Kwabba Luke-Ang)
- Yakan: “When he had finished preaching, he said to Simon, ‘Paddle with your companions to the deep and throw out your nets so that you will catch fish.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “When Jesus finished teaching he said to Simon, he said, ‘Row this boat out in the deep and then cast out your net there, and you will catch some fish.'” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “When he was finished teaching, he said to Simon, ‘Move-over your (sing.) boat to where the deep water is so that you (pl.) will then lower your nets.'” (Source: Kankanaey Back Translation)
- Tagbanwa: “When his teaching was finished, he said to Simon, ‘You (pl.) sail out now and drop your (pl.) nets again.'” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of 1 John 3:12:
- Uma: “Don’t imitate the behavior of Kain long ago. That Kain, he was-a-child of the evil-one(s), with the result that he killed his younger-sibling. Why was it that he killed his younger-sibling? Because his behavior was evil [emphatic], yet the behavior of his younger-sibling was upright.” (Source: Uma Back Translation)
- Yakan: “Let us (incl.) not be like Kabil. Kabil deceased (ley) belonged to Satan/demon and his brother was killed by him. Why was he killed by him? He was killed by him because the doings of his brother were good but his doings were bad/evil.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “We must not be like Cain, for he was the subject of Satan, and he murdered his younger brother. The reason he murdered him is because his activities were evil, and the activities of his younger brother were righteous, by contrast.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “It should not be Cain’s behavior that you imitate, because as for Cain, he was a person of Satanas and he killed his younger-sibling Abel. What was the reason that he killed him? Because what he was doing was evil but by-contrast what his younger-sibling was doing was good.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Let’s not be like that as-it-were child of Satanas who is Cain , he who killed his brother. Well, why did he kill him? Because his own doing was evil, but his brother’s doing was righteous in the sight of God. That’s why Cain hated/was-angry-with that brother of his.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “We must not do like Cain who walked with the devil, therefore he killed his brother. Why was it that he killed him? He was killed because Cain did evil and therefore he was jealous of his brother who did good.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “We should not do like Cain did. He was a child of the deceiver (the devil) who is very evil, and he killed his brother. Why was it he killed him? He killed him because his brother walked straight whereas he walked with evil.”
- Eastern Highland Otomi: “And we will not do as Cain did who took the nature of the devil, and killed his brother. And why did he kill him? Because his deeds were bad, and his brother did what was good.”
- Tzotzil: “Therefore do not do like Cain did. Because Cain was in the hand of the devil therefore he killed his younger brother. Because it was straight what his younger brother did.” (Implied that Cain’s were not straight.) (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
- Candoshi-Shapra: “Don’t be like Cain. Because he was characteristically a bad-one, Cain killed his brother. Why did he kill his brother? What he himself did was bad-kind and what his brother did was only the straight-kind. Because of that he killed his brother.”
- Yanesha’: “We are not to do like dead Cain who was of the category-lineage of the devil. He, his brother he killed. Why did he kill him? This is why he killed him, he, not good he followed (and did), his brother, completely fittingly he followed (and did).”
- Aguaruna: “Don’t be like the one named Cain. He killed his brother, the devil making him think like that. Why did he kill him? His brother working good, he working bad, he killed him.” (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 27:12:
- Uma: “So, since that stopping-place was indeed not good for a ship to stop-at during the cold time, that is why many said, it is better that we just leave that stopping-place and hurry-with-effort so that we arrive in the town of Feniks to wait for the cold time to pass. This Feniks was a stopping-place for ships in Kreta that was good to be stopped-in during the cold time, because it was somewhat sheltered from the wind.” (Source: Uma Back Translation)
- Yakan: “That harbor is not a good place to stop-in during windy season that’s why the majority wanted to sail aiming-to-reach Penisiya and let the winds pass-by (while they were) there. That Penisiya is a harbor there on the island of Kerete that is not hit by wind.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “As for the harbor there, it was not a good place to put the ship during the rainy season. Therefore, what the majority of our companions wanted to do was that we would continue so that we might arrive at Phoenix if it were possible. Because as for Phoenix, it is a harbor in the island of Crete that is sheltered from the wind, and there would be a good place to put the ship until the rainy season were over.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “The majority also of our (excl.) fellow-riders, they wanted to continue, because it wasn’t good there as a place-for ships -to-stay in typhoon-season. So they thought/said that we (excl.) would try to reach Fenix which was a town in Creta so that there koma would be where-we (excl.) -would-stay during typhoon-season. Because it was a good docking-place, because it didn’t face the source of the wind.” (Source: Kankanaey Back Translation)
- Tagbanwa: “For they said that there at that docking-place wasn’t good to stay in if the weather was bad. A good docking-place, they said, was at Fenice in that same district of Creta, for it was on the leeward side there. Therefore the majority wanted to sail again and try to get to that Fenice. Hopefully they could get there, and then wait out the passing of the cold season.” (Source: Tagbanwa Back Translation)
- Morelos Nahuatl: “That place of Good Ports was not a good place for the boat because there it always rained and blew. Nearly everyone thought that it was better for us to leave from there. They wanted if possible to arrive in the town of Phoenix on that same island of Crete. The wind from above (north) and the wind from below (south) do not blow on that town of Phoenix. They wanted to wait there until when it would no longer blow on the sea.” (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
Following are a number of back-translations of Luke 5:36:
- Noongar: “Jesus also told them this story. ‘Nobody tears off a piece of a new coat, repairing an old coat. If they do this, they will spoil the new coat and the piece of new coat will not be like the old coat.” (Source: Warda-Kwabba Luke-Ang)
- Uma: “After that, Yesus said this parable, he said to them: ‘There is no-one who cuts a scrap of cloth from a new shirt [baju is the general word for clothing] and patches it on an old shirt. Because if so, the new shirt is torn. And also a new patch will not look good on an old shirt.” (Source: Uma Back Translation)
- Yakan: “Then Isa parabled about the former teaching and his teaching. He said, ‘There is no person who tears a new blouse for patching an old blouse. For if he does so, the new one is torn and the new one also does not match/is not fitting for patching old clothes.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And then Jesus illustrated with a parable, the incompatibility of his new teaching and the old doctrine of the Jews. He said, ‘There’s no one who tears a new shirt so that he will patch an old, rotten shirt; because if he does this he has destroyed the new one, and that old shirt is not fitting to the new patch that was put on it.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Jesus also said parabling, ‘Moreover there is no person who will tear a new garment in order to use-it-to-patch an old garment. Because if he does that, the new garment will of course be wasted and moreover the new cloth will not match/suit the old to-which-it-is-patched.” (Source: Kankanaey Back Translation)
- Tagbanwa: “And then he taught then that it’s not possible/acceptable just to add this teaching of his to the customs/traditions of the Judio. His illustration was, ‘Of course no-one tears new clothing to use it to patch an old one. For of course the new clothing is wasted by being torn, and well, the new isn’t suitable to patch the old with.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of 1 John 4:20:
- Uma: “A person who says: ‘I love God,’ and he hates his relatives, why, he is lying. For if he does not love his relatives whom he sees, how much more so [will he not love] God whom he doesn’t see.” (Source: Uma Back Translation)
- Yakan: “If someone says that he loves God but he hates his fellow-man, he is lying. Because if he does not love his fellow-man whom he sees, how can he love God whom he does not see.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “If anyone says that God is very dear in his breath but he acts against his companions he is a liar. For it’s not possible for him to love God whom he has not seen if he does not also love his companion who he has seen already.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “If someone says that he loves God while-at-the-same-time he hates his fellow, he is a liar. Because if he has no love for his fellow that he sees, it is not possible that he would love God whom he has not seen.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Supposing someone says, ‘I hold God dear now,’ but if he still has a sibling in believing whom he is ignoring/spurning, then that holding dear of his is only his lie. Because if he doesn’t yet value his companion whom he’s been seeing all this time, how could he hold God dear whom he can’t see?” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “The person who says he loves God and who hates his brother is a liar. Because he who does not love his brother, one whom he sees, how is it possible that he loves God whom he cannot see?” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “If we say that we love God, and we hate our fellows, we lie. If we do not love our follows-and we see them -, how could we manage to possibly love God when we do not see him?”
- Eastern Highland Otomi: “But if one tries to say, ‘I love (esteem) God,’ he lies if he hates his sibling, if he doesn’t love his sibling whom he sees, who lives here, he can’t love (esteem) God who isn’t seen here.”
- Tzotzil: “If we say ‘I love God,’ if we hate our brethren, we lie for sure. Because if we do not love our brethren that here we continually see them, ¿Where could it be that we love God whose face we have never seen?” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
- Candoshi-Shapra: “The one who says ‘I love God,’ but hates his brother, that one is a liar, that’s what he is. One who his brother, even though seeing, doesn’t love, therefore even more so God not then seeing would he love?”
- Yanesha’: “If any one says, I, I love our Father, however, he despises his countrymen, he of a truth, is just deceiving. If he does not love his countrymen whom he sees, he is not able to love our Father, not seeing him.”
- Aguaruna: “He who ‘I love God,’ saying, yet hates his brother, that one he lying he says it. His brother, although seeing him, if he does not love him, God, the one whom he has not seen, how can he love?”
- Murui Huitoto: “The one who says that I love God lies if he hates his brother. He sees his brother but doesn’t love him. He doesn’t see God, therefore, how will he love God?” (Source for this and three above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
Following are a number of back-translations of Acts 28:1:
- Uma: “When we were all on land, only then did we know that that island was named Malta.” (Source: Uma Back Translation)
- Yakan: “When we (excl.) reached the shore, somebody told us (excl.) that the name of that island was Malta.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “When we landed we learned that the name of that island was Malta.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “When we (excl.) arrived at its edge, that’s when-we (excl.) -found-out that Malta was the name of the place where-we (excl.) -had-arrived.” (Source: Kankanaey Back Translation)
- Tagbanwa: “When we had come ashore, we found out that the name of that island was apparently Malta.” (Source: Tagbanwa Back Translation)
