Following are a number of back-translations of Luke 5:7:
- Noongar: “When Simon Peter saw what happened, he knelt in front of Jesus and he said, ‘You go away from me, Lord! I am a sinful man!'” (Source: Warda-Kwabba Luke-Ang)
- Uma: “They signaled/beckoned to their friends in the other boat to come help. They really came, and they filled both boats until they almost sank, carried by the weight.” (Source: Uma Back Translation)
- Yakan: “They motioned to their companions in another boat telling them to come and help pulling it. They went there and filled the fish into the boat. Both boats were filled with fish therefore they almost sank.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And they waved to their companions there in the other boat, that they should help them. And when their companions arrived, they put the fish in the two boats and the boats almost sank because they were so full.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “So they signaled to their companions in another boat to come and help them. When they came then, they filled the two boats with fish and they were close to sinking.” (Source: Kankanaey Back Translation)
- Tagbanwa: “They waved/beckonned to their companions in the other boat causing them to help. Those two boats were loaded-to-capacity to almost sinking.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of 1 John 3:15:
- Uma: “All people who hate their relatives, they are the same as killers [emphatic]. And you know, relatives, that murders do not get good life forever.” (Source: Uma Back Translation)
- Yakan: “Whoever hates his fellow-man it is as if he has killed. And you know that a murderer has no everlasting life.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Anyone who acts against his companions, God considers him to be like a murderer; and we (incl.) know that if there is a person who wants to murder, he has not yet come to own life forever.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “For the one who hates his brother/cousin is like the murderer just the same, and we know of course that the murderer, he doesn’t have the life that has no end.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Because whoever ignores/spurns his sibling in believing, he is the same as a murderer of his fellowman. Isn’t it indeed so that you know already that, whoever is a murderer of his fellowman, he really doesn’t have life which is without ending?” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Everyone who hates his brother is like as though he were a murderer. And you know that not one murderer meets up with the new life.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “Any of us if we hate our fellows, before God we are like murderers. And we know that no one who is like that has eternal life.”
- Eastern Highland Otomi: “He who hates his sibling is a murderer. And you know that there is no murderer who has (possesses) the new life.”
- Tzotzil: “If we hate the brethren, we have already become killers. You know that whoever kills he has not received life forever.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
- Candoshi-Shapra: “One who hates his brother is a murderer (one who kills more than one). Surely you know that in him, that is in a murderer, eternal life does not dwell.”
- Yanesha’: “All these who despise their countrymen, they are killers. You know that those who are killers, in their hearts does not stay life forever.”
- Aguaruna: “He who hates his brother he is like a murderer, and all murderers, they will not live always, that we know.” (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 27:16:
- Uma: “Not long from there, we were sheltered somewhat from the wind in our passing to the south side of a island called Kauda. At that time, we pulled up the little boat that is usually pulled behind the ship (that is called sekoci). That work was very hard.” (Source: Uma Back Translation)
- Yakan: “Eventually we (excl.) were able-to-take-shelter on-the-other-side of Kauda island, a small island. And there, even though we (excl.) had difficulty, we (excl.) were able to fasten-tightly the lifeboat that had been towed.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And when we came near to the island of Cauda, we were somewhat sheltered from the wind, and there, with much difficulty, we were able to get a hold of the boat which the ship was pulling.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “When we (excl.) went-close-by the small town of (lit. at) Cauda, we (excl.) put-on-board the small-boat that the ship was-pulling, because we (excl.) were sheltered a little-bit, but we (excl.) had-a-hard-time anyway.” (Source: Kankanaey Back Translation)
- Tagbanwa: “When we got to the other side of the little-island called Clauda, it was a little bit sheltered. Therefore we persevered at pulling up the tender which was being towed behind.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Luke 5:39:
- Noongar: “And people don’t want new liquor after they drink old liquor. They say, ‘The old liquor is better!”” (Source: Warda-Kwabba Luke-Ang)
- Uma: “‘No-one wants to drink new wine if he has finished drinking the old. Because he will say: ‘It is old wine that is delicious.’ ‘” (Source: Uma Back Translation)
- Yakan: “A person who is used to drinking grape water which has been stored for a long time does not look for new grape water. He says the taste of long stored grape water is good.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And that person who drinks the old wine, he will not drink the wine which has just been made because he says, ‘The old wine is what is good.’ ‘” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Another-thing yet, the one who has become accustomed to drinking mature grape juice, he doesn’t-want to taste the not-yet-mature, because he says/thinks that the mature (wine) that he is accustomed to is tastier.'” (Source: Kankanaey Back Translation)
- Tagbanwa: “But well, no-one wants to drink this new drink if he has drunk that which was stored for a long time, because what he says is, ‘This matured one is better.”” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of 1 John 5:2:
- Uma: “This is a sign so that we know that we love the people who are God’s children, if we love God and follow his command(s).” (Source: Uma Back Translation)
- Yakan: “Therefore if we (incl.) love God and follow his commands, we (incl.) also love our (incl.) fellow children of God.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “If our love for God and our obeying His commands is correct, we can know that our love for our companions who are children of God is also correct.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “So if we love God and we obey his commands, that’s how we know that we also love our companions who are God’s children.” (Source: Kankanaey Back Translation)
- Tagbanwa: “And this is what can enable us to be sure that we value all who have been as-it-were given birth to by God, this (fact) that we hold dear this God and we are obeying everything he commanded.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Therefore if we love God and do what he commands, then we know that we must love the children of God.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “We who are God’s children know that we love our fellows if we love God and do as he commands.”
- Eastern Highland Otomi: “If we really love (esteem) God, and do what God commands, then we will know that we really have love toward our siblings.”
- Tzotzil: “If we love God, we obey his commands. Therefore we love also his children that we are equal with (those that are his children along with us.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
- Candoshi-Shapra: “Surely we know that we love God’s children also for we love God. Don’t we keep that which God ordered?”
- Yanesha’: “If we love our Father, if we obey his word, herein we know that already we love them, our Father’s children.
- Aguaruna: “Therefore we are able to know that we also love the children of God, because we love God and we are obeyers of His word.” (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 28:4:
- Uma: “When the townspeople saw the snake hanging on Paulus’ hand, they said: ‘This man must be a murderer! Just look, although he did not die in the sea earlier, but the Anitu who Weighs/Judges will not let him live.'” (Source: Uma Back Translation)
- Yakan: “When the people of that island saw the snake fastened on Paul’s hand, they spoke-among-themselves. They said, ‘This man really has killed. Even though he has escaped from the sea, yet his fate could not be postponed/put-off. Just the same he will die.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And when the people who were inhabitants there saw the snake hanging on the hand of Paul, they said to each other, ‘So, he is a murderer, because why was he not able to avoid his punishment? Because even though he wasn’t drowned in the sea, he’s going to die just the same.'” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “When the inhabitants saw the snake hanging from his hand, they said-to-each-other, ‘Obviously of-course he is a murderer, because even though he escaped/survived the ocean, an unseen-one (i.e. god) has punished-him just the same, because there-now the snake has replaced (the ocean).'” (Source: Kankanaey Back Translation)
- Tagbanwa: “When the people from there saw that deadly snake which had wound around Pablo’s hand/arm, they said, ‘Ah, this person really is a murderer of his fellowman. For look at this, even though he got free from the sea, he won’t indeed be allowed to live for he can’t run away from being punished-by-the-supernatural.'” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Luke 6:32:
- Noongar: “If you love people, only if they love you, why will you be praised? Bad people love people if they love them!” (Source: Warda-Kwabba Luke-Ang)
- Uma: “‘If we love only the people who love use, God will not bless us. Even people whose actions are evil, they love people who love them.” (Source: Uma Back Translation)
- Yakan: “‘If you only love those who love you, is there anything to praise you for? No. For even the sinful people certainly love those who love them.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Don’t you think that God will reward you if the only people you like are those who like you also. For even the transgressor people, they like also the people who like them.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “‘If it’s only those who love you that you love, will you be rewarded do-you-suppose? Even sinful people, they of course love those who love them.” (Source: Kankanaey Back Translation)
- Tagbanwa: “For if only those who value you are valued by you, what more reward are you waiting for? For even sinners value those who value them.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of 2 John 1:13:
- Uma: “Many greetings from all the children of your (sing.) female relative here, who is chosen by God. Finish here.” (Source: Uma Back Translation)
- Yakan: “The children of your sibling send word that they love/remember you. Wassalam” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “The children of your sister here who are also chosen by God send you greetings.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “The children of the woman who is your (sing.) sibling/cousin whom God also chose greet you (pl.). Only this is what I am able to say.” (Source: Kankanaey Back Translation)
- Tagbanwa: “You (sing.) are greeted by the children of your (sing.) sister who also has been chosen by God like you (sing.).” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Also greeting you are the sons of our sister who also is chosen by God.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “The children of your sister, greet you. Your sister also and her children have been chosen and God has saved them. Amen.”
- Eastern Highland Otomi: “They send their greetings the children of your sister (a woman’s sister), she also chosen of God. This is what I tell you now.”
- Isthmus Zapotec: “The children of your sister (term for spiritual sister, not relative) whom God chose send greetings to you (sg.). Amen.”
- Garifuna: “Your (younger) sister’s children/offspring greet you, the one (feminine) whom God chose. Here is the end of my writing to you. (A closing greeting that is used in the culture).” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
