Following are a number of back-translations of Romans 8:11:
- Uma: “God brought Jesus back to life by the power of the Holy Spirit, and it is that Holy Spirit also who dwells in our hearts. So, even though our bodies will die, God will certainly bring our bodies back to life by the power of the Holy Spirit that dwells in our hearts.” (Source: Uma Back Translation)
- Yakan: “If it is true the Holy Spirit is there dwelling in your liver, God will cause you (pl.) also to be alive like he caused Isa Almasi to be alive from his death.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “As for God, He is the one who raised Jesus Christ. And if the Holy Spirit whom He sent, lives here in us, then we will also be raised from the dead by means of the Holy Spirit that lives here with us.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Another-thing, God is the one who made-Cristo -alive again, so if his Spirit is in you, he will also make-alive your bodies that die because of the Holy Spirit who stays in you.” (Source: Kankanaey Back Translation)
- Tenango Otomi: “It is God who caused that Christ resurrected when he had died. He also will cause that our bodies will resurrect after we have died. Because we now walk with the Holy Spirit.” (Source: Tenango Otomi Back Translation)
- Tabasco Chontal : “God raised up Jesus from the dead. If his Holy Spirit is in you, just like God raised up Jesus, in the same way God will cause to live also your bodies which will die. He is going to raise your bodies because his Holy Spirit is in you.” (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
Following are a number of back-translations of Romans 8:12:
- Uma: “So, relatives, we have a debt. Our debt is, we must follow God now. Don’t follow the evil desires of our hearts.” (Source: Uma Back Translation)
- Yakan: “Therefore my brothers who trust in Isa Almasi, there is something that we (dual) really ought to/must do and this is not to follow the will/wish of our (dual) greedy-desires.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Therefore, brothers, it is very necessary that we obey what God wants, and we no longer are subject to the evil desires of our bodies.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Therefore, my brothers, there is that which we have a duty to obey, but it is not what our human minds desire.” (Source: Kankanaey Back Translation)
- Tenango Otomi: “Listen my brothers, it is very important that we do the word which is taught us by the Holy Spirit. Now we will not be conquered by the evil which comes to our hearts.” (Source: Tenango Otomi Back Translation)
- Isthmus Zapotec : “Therefore brethren we don’t owe anything to the body that we should do what it wants.” (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
Following are a number of back-translations of Romans 8:23:
- Uma: “And it isn’t just the world that groans. We who are God’s children also groan in our hearts. We have received the Holy Spirit as a sign of God’s promise to us. But we still wait for the time God will lift us to become his children and free our bodies from all that is evil.” (Source: Uma Back Translation)
- Yakan: “It is not only some of God’s creation that suffers but including us (incl.) the ones to whom God gave his Spirit who is his beginning/first gift, we (incl.) also suffer while we (incl.) keep-on-waiting-for the day when God will make our (incl.) bodies new so that/and we (incl.) will no longer be sick and die. When that day arrives it will then be really clear that he has really made us (incl.) his children.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And that’s not all, because as for us (incl.) also who have received the Holy Spirit which is the sign that there is still something which will be given to us by God in the future, drawn very tight is our expectancy of this, because we (incl.) really desire that that time might come when God will finish His making us His sons and He will carry out His making our bodies immortal.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “But it is not only they who are having-a-hard-time but rather even we to whom the Holy Spirit has been given who is the first-thing that God has given us who believe. It is as we are also groaning in our minds in our waiting for the time when God will clearly reveal our status as his children and will transform these bodies of ours into new bodies that never-die.” (Source: Kankanaey Back Translation)
- Tenango Otomi: “Now, not only what is in the world suffers, but also we want to have what we suffer pass by, that there will come the day when our bodies will become new. Then it will appear that we are God’s children. Even though we now walk with the Holy Spirit, yet we want to see the good which will be afterwards.” (Source: Tenango Otomi Back Translation)
- Mezquital Otomi: “And we suffer thirst and hunger, sickness and misfortune, and we sigh, but because God has given us the Holy Spirit as a sign of the joy that will come, therefore we wait for God to show we are his sons, with our bodies made new and glorious without weariness or pain.” (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
Following are a number of back-translations of Romans 8:25:
- Uma: “So, if we hope that we will receive something we have not yet received, we are patient waiting [for it].” (Source: Uma Back Translation)
- Yakan: “But because our (dual) expectation/hope is not yet fulfilled we (dual) keep on waiting for its fulfillment and we (dual) do not get tired of waiting.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “However, if that which we are waiting for has not yet taken place, it’s necessary that we just endure in waiting.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “But since what we are hoping for is not yet fulfilled, we are patiently waiting for it.” (Source: Kankanaey Back Translation)
- Tenango Otomi: “But we wait for what must happen afterwards. Let us endure all the suffering we go through until what we wait for takes place.” (Source: Tenango Otomi Back Translation)
- Isthmus Zapotec: “And also the Spirit helps us when our liver lacks us (we get shaky) because we don’t know how to talk to God right, but when we can’t find what to say, we just sigh and that Spirit speaks in our favor before God.” (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
Following are a number of back-translations of Romans 8:32:
- Uma: “Even his own Child he was not stingy with, he ordered him here to die in place of us all. So if-even his own Child he was not stingy with, certainly he will also give us every sort of thing.” (Source: Uma Back Translation)
- Yakan: “God did not hold back his Child/Son but he surrendered/yielded (him) to be killed for the good of us (incl.) all. If he could do that we (incl.) are assured that he will really give us (incl.) all we (incl.) need.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Because even his son Jesus, He did not set his heart on (this word means He did not hold him back so as not to allow him to be used fo anything) but rather He sent him in order that he might let himself be killed as a substitute for us (incl.). If His kindness to us is like that, it’s not possible that He will not also give us everything that He promised us.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Because even his own (lit. exact) Child, he didn’t protect him but rather he turned-him -over to be punished for us all. If God did that to his Child for us, is it perhaps possible that he won’t also give us all we need?” (Source: Kankanaey Back Translation)
- Tenango Otomi: “God did not hold back from sending his Son to die for us. Thus we realize that all the words God said he would give us he will surely give.” (Source: Tenango Otomi Back Translation)
- Hopi: “For God was not stingy with his Son but he turned him over to death for all of us. And having done that, clearly he will give to us all things freely.” (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
Following are a number of back-translations of Romans 8:35:
- Uma: “Who will separate us from the love of Kristus? Whether there’s difficulty or suffering, whether persecution or hunger or lack, whether there’s disaster, or if we should actually be killed, the love of Kristus for us does not let go.” (Source: Uma Back Translation)
- Yakan: “Therefore we (dual) are assured that no matter what befalls/happens (connotation bad) to us (dual), Isa Almasi really loves us (dual). If we (dual) are in trouble/sorrows or in suffering/difficulties or in persecution, it does not mean that he no longer loves us (dual). Even if we (dual) lack food and clothing, even if we (dual) are in danger or even if we (dual) are killed, Almasi’s love for us (incl.) really does not move.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And if that’s the case then there is nothing that can separate us from Christ; even though we are in great difficulty because of hardships and trouble and people harming us; even if we are in great difficulty because of hunger and we have no clothing; even if we are harmed and we are killed, that cannot remove our value in the breath of Christ.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “So what then is able to separate us from Cristo’s love? Can perhaps difficulty or worry or people’s hardshipping us? Can also hunger or lack of clothes or fearful happenings or even our being killed?” (Source: Kankanaey Back Translation)
- Tenango Otomi: “Now nothing can stop Christ from loving us. Even though we suffer, he loves us. Or if we live in sad circumstances. he loves us. Or if people persecute us, he loves us. Or if there isn’t anything to eat, he still loves us. Or if there are no clothes to wear, he loves us. Or if we live in danger, hated by the people, he loves us. Or if it is we must die, still he loves us.” (Source: Tenango Otomi Back Translation)
- Chicahuaxtla Triqui: “Therefore people can’t cause that Christ should not love us. It is certainly true that trouble can come to us, and we can be in agony of heart, and various things can bother us. And famine can come upon us, and clothing for us to wear be lacking. And we may have to go where it is dangerous to go, and they may kill some of us. That’s how we will suffer, but Christ will not loose his grip of us, but Christ will keep on loving us.”
- Hopi: “Christ loves us, and who can separate us from him? No one. We may suffer. We may be afraid of something. We may be persecuted. We may be hungry. We may lack clothing. We may be in danger. We may be killed by the sword. But in going through these things, we will not be separated from Christ.” (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
Following are a number of back-translations of Romans 9:6:
- Uma: “At this time most of the Jews are not God’s portion. But let’s not say/think like this: ‘If it’s thus, God did not fulfill his promise(s) to the Jews.’ Those words are not true! For it is not every descendant of Israel that God chose to be/become his portion.” (Source: Uma Back Translation)
- Yakan: “I am not saying hep that God is not fulfilling his promise to the tribe/nation of Isra’il, but that is what I am saying that not all the descendants of Isra’il hep are truly God’s people.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Now I’m not saying that God has not carried out his promise to them, but rather what I am saying is that there are some of the descendants of Israel who are not true subjects of God.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “This that I have said concerning my fellow descendants of Israel who don’t believe in Cristo, does it mean to say that God has not fulfilled what he promised his people? No, because the descendants of Israel, all of them are not the true people of God.” (Source: Kankanaey Back Translation)
- Tenango Otomi: “But now many Jews do not want to believe in Christ. Concerning this word, we cannot say that now it will not happen like word God told the Jews. Because not all the Jews are included in the word God promised. It is not true that all the Jews are God’s people.” (Source: Tenango Otomi Back Translation)
- Isthmus Zapotec: “But the Jews, even though God gave them all this, now don’t have a good relationship with God (aren’t with God). But let us not think that God’s Word failed to turn out right. Because not all those who were born of Israel are Israel’s people in God’s sight.” (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
Following are a number of back-translations of Romans 9:20:
- Uma: “Let’s not say things like that, relatives! It is not appropriate [lit., it doesn’t hit the road] if we mankind talk-back like that to God. Is it appropriate for a pot say to the person who made it like this: ‘What did you (sing.) make me like this for!'” (Source: Uma Back Translation)
- Yakan: “Don’t say that. Who are you (sing.) that you (sing.) talk-back-to/defy God and-what’s-more you are just human? Can the paliyuk (clay pot) say to the person who makes it, ‘Why do you (sing.) make me like this?'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And what I say to that is: can we, his created beings, answer back to God? Can we who are just made, ask Him who made us, saying ‘why did you make me this way?'” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “But what I reply is, you (sing.) who are a mere person, where perhaps do you (sing.) get your (sing.) authority to argue-with God? Can a pot perhaps say to the one who shaped it, ‘Why did you make me like this?'” (Source: Kankanaey Back Translation)
- Tenango Otomi: “I suppose that there is someone who wants to say to me: ‘How come then God says that the people have sin? Because no one can go against what God has determined’ they will say to me. Now we, being just people, who are we to say that we do not look well upon what God has determined? Take a pot, for instance, can it say to the maker of pots: ‘I do not look well upon the form in which you have made me’ it will say.” (Source: Tenango Otomi Back Translation)
Mezquital Otomi: “But I answer them: Who are you to stand up to God? Should the bowl made of hard clay complain to him who made it: Why did you make me this way?”
Isthmus Zapotec: “But man, who are you that you shouldn’t be agreeable to what God does? As though a pot has the right to say to the one who made it: Why did you make me like this?!”
Huehuetla Tepehua: “No, man, don’t talk like that. Who are you that you can talk back to God? A clay cup, can it say to a maker: Why did you make me like this?” (Source for this and two above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
