Following are a number of back-translations of Acts 25:7:
- Uma: “When Paulus arrived, the Yahudi people who came from Yerusalem stood surrounding him, and they said their accusations. They accused him of many kinds of evil wrongs, but there was no straightness in [i.e., it was not clear / they couldn’t prove] those accusations of theirs.” (Source: Uma Back Translation)
- Yakan: “When Paul arrived, he was surrounded by the Yahudi who had arrived from Awrusalam. They accused him with strong accusations, but they had no proofs.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And when Paul arrived, he was surrounded by the Jews who had come from Jerusalem, and they accused him of some very bad things. However they could not prove that their accusations against him were true.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “When he arrived, the Jews who came-from Jerusalem surrounded-him charging him with many serious (lit. heavy) crimes, but they had no way to confirm the crimes they made-him-responsible-for (lit. made-him-carry).” (Source: Kankanaey Back Translation)
- Tagbanwa: “When Pablo arrived there, he was surrounded by those Jews who had come from Jerusalem. Very many were the serious/heavy things they came out with against him. But they couldn’t give proof.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Luke 4:16:
- Noongar: “Then Jesus went to Nazareth. He had grown up in that village, and on the Sabbath Day, he went to the synagogue. He stood up to read the Bible,” (Source: Warda-Kwabba Luke-Ang)
- Uma: “Yesus went to Nazaret, the town where he grew up. And like his custom/he usually did, he entered into the house of prayer in the Sabat day, the worship day of the Yahudi people. He stood to read the Holy Book.” (Source: Uma Back Translation)
- Yakan: “Isa went to Nasaret the place where he grew up. When the Saturday came, the day of-no-work for the Yahudi, he went to the prayer-house as he always did. Then he stood up in order to read.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Then Jesus went to Nazareth, the town where he had grown up, and on the day Saturday, which is the day of rest, Jesus went into the church because it was His custom. And He stood up because He wanted to read the written word of God.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Then Jesus went to Nazaret where he grew-up. When the day arrived that was the time-for-resting of the Jews which was Saturday, he went to the synagogue, because that was his custom. And he stood up to read the word of God.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Jesus continued his journey going home to Nazaret, which was in that district of Galilea. As for Nazaret, that’s the town where he grew up. Well, like he’d become accustomed to, he went into the worship-place on the Day of Rest. He stood up to read from the word of God.” (Source: Tagbanwa Back Translation)
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)
