Following are a number of back-translations of Luke 6:28:
- Noongar: “if people insult you, you must forgive them; and if people do bad things to you, you must pray for them.” (Source: Warda-Kwabba Luke-Ang)
- Uma: “Bless those who curse us, pray for those who are evil to us.” (Source: Uma Back Translation)
- Yakan: “Ask good/blessing for those who curse you and pray for those who do bad to you.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Pronounce a good blessing on those who curse you; those who harm you, pray for them to God.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Those who curse you, request God that he will bless them, and those who mistreat you, pray for them.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Pray that they will be shown grace/mercy who speak evil to you and pray for those who cause you suffering/hardship.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of 2 John 1:9:
- Uma: “All people who wander/detour from the true teaching, and they do not follow the teaching of Kristus, those people are not connected with God. People who remain following the teaching of Kristus, they are connected with God the Father and with God the Child.” (Source: Uma Back Translation)
- Yakan: “Whoever does not remain/stick-to the teaching of Almasi but goes beyond (it), God is not there with him. Whoever stays/remains with the teaching of Almasi, both the Father and the Son are with him.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “If there is a person who has abandoned the true doctrine taught by Christ so that he might hold fast to a false doctrine that he has added on, he has not become one with God. Anyone, by contrast, who holds fast to the true doctrine, he is the one who has been made one with our Father God and His Son.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Any person, if he doesn’t continue to follow what Cristo taught, but rather exceeds it, he doesn’t know God. But the one who carries-on in following what Cristo taught, God the Father and his Child also are in him.” (Source: Kankanaey Back Translation)
- Tagbanwa: “As for the one who is not holding fast to the teaching of Cristo, because he is (emphatic) overriding it, he is really far from God. However, whoever is holding fast to this teaching of Cristo, he is really being held fast to by God the Father and Son.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Concerning the person who does not want to say only what Christ taught, but speaks other words which Christ did not teach, he is a person who does not walk with God. But the person who speaks only what Christ taught is one who walks with the Father and also with the Son of God.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “Any of us if we are forsaking what Christ taught us and are taking another road, God is not with us. But if we are constantly heeding what Christ taught us, our father God and his son are with us.”
- Eastern Highland Otomi: “But whoever wants to go beyond (outdo) God’s teaching, and doesn’t want to remain in the teaching of Christ, but then he isn’t with God. But he who remains in the teaching of Christ, he is with the Father, and also with his Son.”
- Isthmus Zapotec: “Whoever goes another direction (all one verb stem) and no longer follows what Christ taught does not know (is not acquainted with)God. But whoever follows what Christ taught, he truly knows God the Father and His Son.”
- Sayula Popoluca: “He who goes astray after another doctrine and doesn’t remain (stay with) Christ’s doctrine, he doesn’t have fellowship with God . . ..” (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 Romans 1:1:
- Uma: “This letter is from me, Paulus, the slave of Yesus Kristus. He chose me and sent/apostled me to take the Good News that is from God.” (Source: Uma Back Translation)
- Yakan: “This letter is from Paul being-sent there to you (pl.) in the place/country Roma. I am a servant of Isa Almasi. I was chosen by God (Tuhan) and commissioned by him to proclaim his good news from him.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “I am Paul, the one writing this. I’m a slave of Jesus Christ and he has made me also to be an apostle. God promised long ago by means of what he caused the prophets to write, that there would be a time when there would be Good News which would be made known to us (incl.) The reason he chose me to be an apostle was so that I might tell repeatedly this Good News.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “I am Pablo who wrote this. I am one who is serving Cristo Jesus. God chose me to be-an-apostle and he also appointed me to go preach the good news that is from him.” (Source: Kankanaey Back Translation)
- Tenango Otomi: “I am Paul, the worker for Jesus Christ. God appointed me to be Jesus Christ’s representative. He chose me to speak God’s good news.” (Source: Tenango Otomi Back Translation)
- Highland Totonac: “I write to you. I who am Paul, Jesus Christ’s worker. I have been chosen to be his messenger and I have been appointed (placed) to preach (act as chief speaker) God’s good announcement.” (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
Following are a number of back-translations of Luke 7:12:
- Noongar: “Now he came to the gate of the town. Many people were coming out. They were weeping and carrying a dead man, the only son of a woman. She was a widow. Many people of the town walked with her.” (Source: Warda-Kwabba Luke-Ang)
- Uma: “They were close to the gate at the end of the town, they saw many people appear from inside the town, carrying a dead person. That dead person was a young man, an only child, his mother was a widow. Many townspeople accompanied his mother going to the graves.” (Source: Uma Back Translation)
- Yakan: “When they arrived at the gate for entering that town, there were people carrying a dead person bringing him outside to the graveyard. The dead man/male was an only child and his mother was a widow already. Many people from the town went along with the widow to bury her son.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And when they arrived there to the gate going to the town, they met some people coming from the town who were carrying a dead person in order to bury him. That dead person was a man who was the only child of an old widow-woman. There were very many people there in that town who were coming with the woman to go out and bury him.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “When they approached the boundary of the town, they met many inhabitants going-as-a-group to go bury a dead man/boy. That dead-one was the only child of a widow.” (Source: Kankanaey Back Translation)
- Tagbanwa: “When they were near to the gate of that town, they happened-to-meet those going to bury a man/male who had died, the only-child of a widow woman. Many were the people who were accompanying those going burying.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Jude 1:13:
- Uma: “They are like water that wells-up and brings lots of trash, for they just show their shameful deeds. They are like stars whose movement is not straight/certain: they say [emphatic] that they are bringing [lit., carrying] light, but actually they are just leading [lit., carrying] people astray. God prepares/prepared for them a dwelling-place that is pitch dark. They will live there [out-of-sight] forever.” (Source: Uma Back Translation)
- Yakan: “They are also like waves of the sea in bad weather and their shameful doings are clearly seen like the foam of the sea. They are also like stars that keep changing their whereabouts, which cannot be used for orientation. God has already beforehand prepared a dwelling place for these people in the utter darkness and there they will be forever.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “They are also like large waves in the sea when there is a storm, for their shameful filthy deeds are like foam which appears on the shore. They are like stars which have departed from their true place, for what they teach cannot be trusted. God has prepared a very dark place for them to live in forever.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “They moreover can-be-compared to big waves in the ocean that repeatedly-splash their (lit. its) filthy foam onto the shore (lit. its edge), because they are continually doing what is shameful. Still another comparison of them, it is running stars (i.e. meteorites or other moving heavenly bodies) who have gone-astray from their proper pathway. Therefore there is an extremely-dark (lit. darkest) place that God has prepared where-they -will-be-imprisoned forever.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Really as for these people, they are irresponsible/wild like waves when the sea is very-rough. They keep breaking and keep beaching froth and garbage/junk. That’s how these are too, for shame is what comes from the disgusting things they do. They really are just like a star which has gone off course. God has in store for them a place which is unending darkness.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “These are like the foam on the ocean when the waves rise up, in that these people only live evilly. They are like the stars when they depart from where they travel. They will be punished forever, going to the deepest darkness.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Romans 2:1:
- Uma: “We know relatives, if God punishes people who behave evilly like that, his decision is certainly true. But we have no seat [i.e., right] to criticize our companion, because if we criticize others, it is the same as criticizing ourselves, since our behavior is just like that too. So there is no way for us to make-nothing-of [lit., put downhill] our guilt.” (Source: Uma Back Translation)
- Yakan: “Whoever you are (pl.) my friends, you cannot say that you have no sin and that the ones having sin and who should be punished are your (pl.) companions, because the bad deeds that you accuse them of you do also. When you accuse them it is as if you were accusing yourselves.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “We (incl.) know that God’s punishment to people who behave wickedly like this is very just. However, you who say that this behavior of people like this is very bad, you cannot escape either, because you criticize the evil behavior of another person but your behavior is also evil. Because of this when you criticize him you are criticizing also your own behavior.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Perhaps, you think that those wicked people should be punished. But watch-out, you who criticize your companions, because what you are doing is the same as what they do. Thus if you accuse-them -of-sin, it’s your own self just the same that you are accusing, so you have nothing with-which-to-answer God.” (Source: Kankanaey Back Translation)
- Tenango Otomi: “Whoever makes a judgment about how his fellowman walks, saying that he will go to the punishment because of the sin he does, this person who makes the judgment is thus causing himself to go to the punishment too because he also has sin.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Luke 7:44:
- Noongar: “Then Jesus turned to the
woman and said to Simon, ‘You see this woman? I entered your house and you did not give me water for my feet, but she has washed my feet with her tears, and wiped my feet with her hair.” (Source: Warda-Kwabba Luke-Ang)
- Uma: “After that, and he turned to that woman and said to Simon: ‘Do you (sing.) see this woman? When I came to your (sing.) house earlier, you (sing.) did not prepare water for washing my feet, according to our custom for visitors. But this woman, he washed my feet with her tears and wiped them with her hair.” (Source: Uma Back Translation)
- Yakan: “Then Isa turned to the woman and said to Simon, ‘Do you see this woman? I came to your house earlier, you didn’t even prepare water for me to wash my feet. But this woman washed my feet with her tears and wiped them with her hair.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And then Jesus turned to the woman and he said again to Simon, ‘That parable of mine is like this woman, because I came up in your house, but even though it is our custom to give water to wash the feet of our visitors, you did not give me any. But this woman, she washed my feet with her tears and she dried them with her hair.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Then he turned-to-face the woman and said to Simon, ‘Look then at this woman. You (sing.) admittedly showed-me-hospitality in your (sing.) home, but you (sing.) sent no one to go wash my feet, but this one (appreciative particle), she has washed my feet with her tears and wiped them with her hair.” (Source: Kankanaey Back Translation)
- Tagbanwa: “And then Jesus turned his head to that woman and said next to Simon, ‘Probably you saw what this woman did. When I arrived here at your house, you didn’t give me water to wash my feet. But as for her, her tears are what she washed my feet with and her hair is what she wiped them with.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Revelation 1:20:
- Uma: “As for the seven stars that you (sing.) see in my right hand and the seven gold lampstands, you (sing.) do not yet know the meaning. So, I’ll make it clear to you (sing.): the seven stars are a figure-of-speech [walatu: hidden talk, speaking in allusions or images rather than just saying what you mean plainly] for the angels who take care of my followers who live in the seven villages. And the seven lampstands are a figure-of-speech for my followers in the seven villages.” (Source: Uma Back Translation)
- Yakan: “I will tell now as to what the meaning is of the seven stars in my right hand and the meaning of the seven golden lampstands that has not been known formerly. This is the meaning: the seven stars, they are the ones in charge of (antan) the seven gatherings of people belonging to me. And the seven lampstands they are the seven gatherings of people belonging to me.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “I will cause you to understand the meaning of the seven stars which you saw that I hold in My right hand and the meaning of the seven golden lamps. The seven stars, they represent the seven angels of God who watch over the seven groups of believers, and the seven lamps, they are the seven groups of believers.'” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “The seven stars that you (sing.) saw in my right hand and the seven gold places-on-which- lights -are-put, their meaning/significance was not made-known previously, but I hereby make-it-known to you now. The seven stars, they are the angels who watch-over the seven congregations. The seven places-on-which- lights -are-put, they for-their-part are the seven congregations.'” (Source: Kankanaey Back Translation)
- Tagbanwa: “Now I will cause you to comprehend the meaning of the seven stars which you saw which are being held in my right hand and these seven lampstands made of pure gold. These seven stars, these are a picture/representation of the seven messengers who oversee the believers there in these seven places. And this, these seven lampstands, these are the believers there in these seven places.'” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Now I will tell you what is meant by the seven stars you have seen in my right hand and also what is meant by the seven candle holders of gold around me. These seven stars stand for seven of God’s workers who lead there where the believers are in each of the seven cities. These seven candle holders you have seen stand for the seven groups of the believers.” (Source: Tenango Otomi Back Translation)
