complete verse (Luke 5:26)

Following are a number of back-translations of Luke 5:26:

  • Noongar: “All the people were altogether surprised and very afraid. They praised God, saying, ‘What amazing things we saw this day!'” (Source: Warda-Kwabba Luke-Ang)
  • Uma: “All the people were very surprised to see that, and they praised God. Also mixed with fear, they said: ‘No kidding the happening that we have seen today!'” (Source: Uma Back Translation)
  • Yakan: “They were all amazed and they praised God. They were also entered by fear. They spoke together they said, ‘We have really seen wonder-causing works today.'” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And all the people there, their eyes were greatly surprised and they were very much amazed and they praised God, and they said, ‘This that we’ve seen today is very much a great miracle!'” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “And all who were there, they were extremely amazed while-simultaneously they also were afraid and praised God saying, ‘Ana! (equivalent to Wow!) What we have seen today is extremely amazing!'” (Source: Kankanaey Back Translation)
  • Tagbanwa: “That crowd was amazed and they praised God. They were also reached by fear and they said, ‘This is an amazing thing which we have seen today/now!'” (Source: Tagbanwa Back Translation)

complete verse (1 John 4:10)

Following are a number of back-translations of 1 John 4:10:

  • Uma: “This is what is called love. It wasn’t us who first loved God. It was God [emphatic] who first loved us, to the point that he ordered his Child here to be our redeemer so that our sins could be forgiven.” (Source: Uma Back Translation)
  • Yakan: “True love (is) not our (dual) love for God, but God’s love for us (dual). And because of his love to us (dual) he sent his Son to the world so that our (incl.) sins would be forgiven because of him.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “True love is not our (incl.) loving God, but rather it is His loving us (incl.) and His sending His Son here so that by means of His allowing Himself to be killed, our sins might be forgiven.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “This is the nature of love that has no lack/fault: it is not our love for God, but rather the love that God showed us when he sent his Child to undergo/pay-for the punishment of our sins so that they would be forgiven.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “This is true holding dear, not our holding dear of God, but rather his holding dear which has valuing of us. For he caused his Son to come here to us to be made a sacrifice, so that we might be forgiven for our sins.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “No matter how much we love God, we can never love as much as he loves us. God showed us that he loved us when he sent his Son to die in order to take care of our sins.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “We did not love God, he surprisingly loved us and he sent his son who died to pay for our guilt in order that we may be at peace with God.”
  • Eastern Highland Otomi: “God showed us love that is true, because he sent here his Son who delivered-up himself to pay for our sins. And however much we love (think on) God, we can never love (think on) him as he thinks on us.”
  • Tzotzil: “See how it is God loves us (in). It is not because we first loved God. It was first he loved us. Therefore he sent his Son. He paid for our sins on the cross.”
  • Sayula Popoluca: “In this way we know that God loves us: it is not that we loved God, but that he loved us, and he sent his son to die for our sins so God would pity us.” (Source for this and three above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
  • Candoshi-Shapra: “It isn’t as if we loved God. But He, however, loving us sent His Son. In order to pacify (satisfy) Himself concerning our sins (be content not to punish) He sent Him. By that we learn how to love.”
  • Yanesha’: “Thus appears love: we, we didn’t love our Father, but this, he, he loved us. He sent his son thus to pay for our sins.”
  • Aguaruna: “We loving God, that isn’t greatest love, but God loving us he sent his son, ‘Their sins let him pay the price of!’ saying, that is true love.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)

complete verse (1 John 4:21)

Following are a number of back-translations of 1 John 4:21:

  • Uma: “So, this is Kristus’s command to us: whoever loves God must love their relatives also.” (Source: Uma Back Translation)
  • Yakan: “This is the command that Almasi gave to us (incl.) that whoever loves God should also love his fellow-man.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “For God has commanded us (incl.) that as for anyone whose love for God is true, he must also love his companion.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “What God has commanded us is this: the one who loves God, he must also love his fellow.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Because this is what he commanded us, that whoever holds God dear, it’s essential that he also values his sibling in believing.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “God commands us this that the person who says that he loves God must also love his brother.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “This command God gives us: If we love God, likewise we must love our fellows.”
  • Eastern Highland Otomi: “And here is the law which God left us. He who loves (esteems) God, but then he must also esteem his sibling, love him.”
  • Tzotzil: “Thus is his command that he told us: If you love God, you must love your brother also, he told us.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
  • Candoshi-Shapra: “This is God’s order: ‘The one who loves God should love his brother also,’ that’s what He says.”
  • Yanesha’: “These are the words he told us: If we love our Father, let us love also our countrymen.”
  • Aguaruna: “If you love me, your brother also love him!’ God says.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)

complete verse (Acts 28:2)

Following are a number of back-translations of Acts 28:2:

  • Uma: “The townspeople on that island had very good hearts toward us. They received us well and lit a fire for us to warm ourselves by, because it was raining again and cold.” (Source: Uma Back Translation)
  • Yakan: “The people living there minded/paid-attention to us (excl.) very well. Because it was starting to rain and it was cold, they built a fire and they all attended to us (excl.).” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And as for the inhabitants there, they were very kind to us. It was raining then and it was very cold, and they built a fire.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “The inhabitants there, very-good was their treatment of us (excl.). They lit a fire-for-us (excl.) -to-warm-up-by, because it was raining and chilly.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “The ways/natures of the people from there were really good for their grace/aid to us was far-from-ordinary. They at once lit a fire for us to warm up by, for we were extremely chilled now, and for another thing the rain wasn’t stopping.” (Source: Tagbanwa Back Translation)

complete verse (Luke 6:30)

Following are a number of back-translations of Luke 6:30:

  • Noongar: “If all people ask you for something, give to them. And when people take something of yours, don’t ask them to give one thing back.” (Source: Warda-Kwabba Luke-Ang)
  • Uma: “If there are those who ask-us-for-something, give it to them. If there are those who grab/take-away any of our stuff, don’t ask for it back.” (Source: Uma Back Translation)
  • Yakan: “Whoever asks you (for something), give him. And if someone takes all your things, don’t ask them back.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “If someone begs from you, give him what he asks for. And if there’s a person who snatches away your possessions, don’t you take them back.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Give to all who request from you (sing.) and if someone takes your (sing.) possessions, don’t tell him to return it.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “What really is good is to give to the one who is asking from you, and if someone takes your belongings(s/pl), don’t go and get it back again.” (Source: Tagbanwa Back Translation)

complete verse (2 John 1:11)

Following are a number of back-translations of 2 John 1:11:

  • Uma: “For the people who greet them, it’s the same as accompanying/going-along-with them in their evil work.” (Source: Uma Back Translation)
  • Yakan: “Because whoever greets him, it is as if he joins in his bad doings.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “For even if you merely welcome him, you inadvertently help him in his evil behaviour.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Because if you do that, you will be helping (him) in the evil that he is doing.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Because whoever makes-friends with him, he is causing himself to be in harmony with that evil he’s doing.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Because the one who greets him does just as though he encourages him to teach the word which isn’t right.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “If we tell him, ‘Come in, brother’, it means that together we are doing evil.”
  • Eastern Highland Otomi: “Because whoever asks God’s help in regard to him, it is just as though he helped his bad deeds.”
  • Isthmus Zapotec: “Because one who tells him to enter also is erring as he is erring.” (Source for this and three above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)

complete verse (Romans 1:3)

Following are a number of back-translations of Romans 1:3:

  • Uma: “That Good News tells who the Child of God is, our Lord Yesus Kristus. According to his birth as mankind, Yesus is the descendant of King Daud of old. But that Yesus is also the Child of God, for he is holy the same as God. That is clear because God caused him to live again, and with that amazing sign he made-clear that he indeed is the Child of God.” (Source: Uma Back Translation)
  • Yakan: “This good news is about God’s Child/Son, Isa Almasi, our (incl.) Leader. He was born in the world a descendant of King Da’ud when he was a human being.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “This is the news about our Lord Jesus Christ, son of God. And as for this Jesus, he became a human for he was born as a descendant of the long ago King David.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “What this good news talks-about, it is his Child Jesu Cristo who is our Lord. As concerning his personhood, he was a descendant of King David.” (Source: Kankanaey Back Translation)
  • Tenango Otomi: “This good news tells about our Lord Jesus Christ, the son of God. It tells that he became a person, and tells that he is the descendant of the ruler David.” (Source: Tenango Otomi Back Translation)
  • Isthmus Zapotec: “This gospel teaches us of His son who came from among the children (family) of David at the time when he came to be a person of this world, and He is Jesus Christ our Lord.”
  • Central Tarahumara: “And this very Good Word of God speaks advising us about the Son of God, who is our Lord Jesus Christ. And here in the world Jesus Christ was born as a baby boy. And he was born as one of David’s grandsons like.” (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
  • Hausa: “This gospel is about his Son Jesus Christ our Lord it is. By human he is from the tribe of David,” (Source: Hausa Common Language Back Translation)

complete verse (Luke 7:14)

Following are a number of back-translations of Luke 7:14:

  • Noongar: “Then Jesus walked close and touched the dead man’s bed. The men carrying him, they stopped. Jesus said, ‘Young man! Get up I tell you!'” (Source: Warda-Kwabba Luke-Ang)
  • Uma: “He went and touched the stretcher, the people-carrying-the-stretcher paused. Yesus said: ‘Young man! I order you (sing.) to get up!'” (Source: Uma Back Translation)
  • Yakan: “Then he went closer and touched the stretcher so the people carrying it stopped. Then he said, ‘Friend, get up.'” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “He went up to that which they were carrying and He took hold of it and then those who were carrying that dead person stopped, and Jesus said to the one they were carrying, ‘Son, get up!'” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Then he approached and laid-his-hands-on the coffin they were carrying so that the ones-carrying would stop. When they then stopped, he said to the dead-one, ‘Get-up child.'” (Source: Kankanaey Back Translation)
  • Tagbanwa: “He approached and touched the coffin and those carrying it stood-still. Jesus spoke saying, ‘Son, go ahead! Get up!'” (Source: Tagbanwa Back Translation)