Following are a number of back-translations of Revelation 14:20:
Uma: “So, those grape fruits are pressed outside the village and from that press flows out blood like the flowing of a stream. The distance of its flowing, was about three hundred kilometers. And its depth was almost two meters.” (Source: Uma Back Translation)
Yakan: “Na, the grapes are squeezed there in the winepress outside the city. What comes out of the winepress is blood like a flood flooding a distance of about three hundred kilometers and its depth is up to a horse’s bit.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And the grape fruit was trampled on in the hole outside the city, and from the hole blood flowed for a distance of three hundred and twenty kilometers. The depth of the blood was a meter and a half.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “What he harvested was squeezed in the squeezing-place of grapes that was at the boundary of the town, and from-that-point, the blood flowed-out for three hundred and twenty kilometers and its depth being up to the neck of a horse.” (Source: Kankanaey Back Translation)
Tagbanwa: “Because as for as many as don’t acknowledge God, they were then punished outside the city, like what is done to ubas fruit which is crushed so that the juice will flow. For their blood flowed, really flooded till it had spread along some three hundred kilumitru and about one mitru and a half in depth.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “The grapes were pressed outside the city. There where the grapes were pressed, concerning the blood which came out, it was as deep as where the horse’s head is when it is held by reins. The blood spread out going for three hundred kilometers.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Romans 11:15:
Uma: “For when God discarded the Jews, the way was opened for all people in the world for their connection with God to become good. So even more will be the blessedness of the contents of the world if/when God receives back those Jews. That happening will be like a dead person coming back to life.” (Source: Uma Back Translation)
Yakan: “Because of God’s turning-his-back-on/rejecting the Yahudi nation, the nations not Yahudi are now reconciled by God (to himself). Na, what is it like if/when God accepts/receives the Yahudi again? Indeed it is very good. It is as if they had died but are alive again.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “For if, when the Jews separated from God, it became possible for God to become one with people who aren’t Jews, how much greater will be the blessing to the people who aren’t Jews when the Jewish people return again to God. How good will be what happens then because at that time, all mankind will be like a dead person raised again to life!” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Because due to God’s turning-away-from them, other people have the opportunity to become friends of God. Therefore it will be even better when/if God receives the Jews again, because the result will be like the living-again of the dead.” (Source: Kankanaey Back Translation)
Tenango Otomi: “How great it will be when the day comes when again Jews are brought together with God. They were separated from God and then God became friends with people who are not Jews. But now, if the Jews change their hearts and believe in Christ, it will be like they resurrected, having died.” (Source: Tenango Otomi Back Translation)
Burmese: “If God’s rejection of them means making friends among the people of the world, then God’s taking possession of them is like resurrection from the dead. Isn’t it?”
Lisu: “… won’t receiving of them be resurrection from the dead?”
Indonesian (Indonesian Bible Society version of 1985): “… Indeed it is like dead persons become alive again.” (Source for this and two above: Gam Seng Shae in The Bible Translator 1999, p. 227ff. )
Following are a number of back-translations of Luke 12:41:
Noongar: “Peter said, ‘Lord, you are telling this parable only to us. But you also want all the other people to hear the story, don’t you?'” (Source: Warda-Kwabba Luke-Ang)
Uma: “Petrus asked Yesus: ‘Lord, was that parable just for us (excl.) or also for the people?'” (Source: Uma Back Translation)
Yakan: “Then Petros asked him, he said, ‘Sir, is the parable you told there just for us (excl.) or for all?'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And then Peter asked, he said, ‘As for this parable which you have told–are you only teaching us, your disciples, or are you also teaching this to the people?'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Then Pedro said, ‘Lord, is it only us (excl.) to whom you (sing.) have directed that parable or all people?'” (Source: Kankanaey Back Translation)
Tagbanwa: “Pedro questioned, saying, ‘Lord, that illustration of yours about the slaves always being ready, is it just us (excl.) you are speaking to or everybody?'” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Revelation 17:3:
Uma: “[So] the Holy Spirit controlled me and the angel took me going to an empty field. There I saw a woman who was riding an animal. The animal that she rode was bright red, all over its body were written words disparaging to God; it had seven heads and ten horns.” (Source: Uma Back Translation)
Yakan: “After this, I was entered by the Spirit of God and was taken by the angel to a lonely-place/desert. Then I saw there a woman riding on a red creature. That creature had seven heads and ten horns. His body was covered with writing of bad names as far as God is concerned.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And by means of the power of the Holy Spirit, I was led by the angel to a place where no people live. There I saw the woman, She is riding upon a red beast, and written on the body of that beast are many titles which transgress God. The beast has seven heads and ten horns.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Then God’s Spirit again caused-me-to-dream, and the angel took me to a place with no inhabitants. I saw there a woman riding on a terrible/fearsome red animal with seven heads and ten horns. Its body also, it was written-on with names of God which it had no authority to use.” (Source: Kankanaey Back Translation)
Tagbanwa: “And then through the control of the Espiritu Santo who is indwelling me, I was taken by an angel to a wilderness place. There I saw a woman riding a red monster/man-eating-animal which had seven heads branching out and ten horns. The body of that animal was covered with writing. What were written were words which were far-from-ordinary insults to God.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “The Holy Spirit changed my seeing. Then the angel took me to a wild place. There I saw the woman seated on the terrible animal which was red and had come out of the sea. On the body of the terrible animal it was covered with names which displease God. This terrible animal had seven heads and ten horns.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Romans 12:11:
Uma: “Be diligent in working for the Lord, don’t be lazy. Let’s not let our fire die, hold on to the Lord’s work with a whole heart.” (Source: Uma Back Translation)
Yakan: “Don’t be lazy but persevere in working for our (incl.) Leader wholeheartedly (lit. your (pl.) liver entirely/wholly).” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Let’s not be lazy; let us draw-tight in our breath (let us decide firmly) our obeying the commands of God.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Don’t become lazy but rather you should be industrious and persistent in serving the Lord Jesus.” (Source: Kankanaey Back Translation)
Tenango Otomi: “Be strengthened in doing what you have to do. Do not be lazy. With all your hearts do the work of our Lord Jesus Christ.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Luke 13:14:
Noongar: “Now an official of the synagogue, he got angry because Jesus healed this woman on the Sabbath Day. So he told the people, ‘You can work six days; so come those days and get healed, but don’t come on the Sabbath Day!'” (Source: Warda-Kwabba Luke-Ang)
Uma: “From there, the leader of the house of prayer were angry, because Yesus had healed a person on Sabat Day. That is why he said saying to the people: ‘Six days are our working days. On those days, you may come here asking-to-be-healed, not on Sabat Day!'” (Source: Uma Back Translation)
Yakan: “But the leader of that prayer-house was very angry because Isa was healing on a day of-no-work. And he said to the people, ‘Six days of the week we (incl.) should work. Come here on those days to be healed, don’t on a day of-no-work.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And the boss of the church, he was very angry because Jesus had treated her on the day of rest. And he said to the people, ‘We are allowed to work during six days of the week; if you want to be cured at that time, well and good. But don’t you have yourself cured today on the day of rest!'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Whereupon the leader of the church became-angry, because Jesus had healed that woman and it was the day that was for-resting. So then he said to the people, ‘Six days only are when-we ought -to-work. Those then are the days that you ought to come to get-medicined/healed, not the day for-resting.'” (Source: Kankanaey Back Translation)
Tagbanwa: “But the overseer of that worship-place got angry about why on the Day of Rest Jesus had healed a sick person. That’s why he said to the people, ‘Isn’t it so,’ he said, ‘that there are six days in which to do work? Well why don’t you come to be healed of illness on those days? Not the Day of Rest!'” (Source: Tagbanwa Back Translation)
Kinaray-A: “The leader of the house for gathering became angry because Jesus was healing on the Day of Rest. Therefore, this leader said to the people, ‘In one week aren’t there six days for us to work? You come here during those days and be healed, not on the Day of Rest!'” (Source: Balbina Abadiano in Notes on Translation 1988, p. 40ff.)
Following are a number of back-translations of Revelation 18:17:
Uma: “But suddenly in just one hour, their great wealth has been lost all-at-once.’ All the people who make their livelihood [lit., search for their life] on the sea, whether those who are in charge of [lit., carry] boats, or those who work on boats and all people who ride on those boats, just stand far off” (Source: Uma Back Translation)
Yakan: “And in just one hour all her riches have disappeared.’ Then all the leaders on the ships and the passengers, those working on the ships, and all who make their livelihood on the sea, stand from far off watching,” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “But within just one hour all of their wealth was completely destroyed,’ they said. The captains of ships, and passengers, and those who work on ships, and all who get wealth by means of the sea, they have to stay far away watching. And when they see the smoke of the burning city,” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “But within only-one hour, all these-things which are their wealth were ruined!’ All the ship captains also and those who work and ride-as-passengers there, and all moreover who get their living from the ocean, they will also stand afar-off” (Source: Kankanaey Back Translation)
Tagbanwa: “Really within just one hour, all those things have now disappeared.’ Well also there at a distance, just looking, will be the sailors and their bosses, and the ocean-travellers, as many as have their way-of-life and livelihood there on the ocean.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “But now, in just a short time is ended all that it had gathered,’ they will say. All those who are in ships going on the sea, the bosses, the passengers, along with all who have a work, a long way off their boats will be, looking.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Romans 14:8:
Uma: “Living or dying, we still/nonetheless follow the desires of the Lord. Living or dying, we are still the Lord’s portion.” (Source: Uma Back Translation)
Yakan: “That’s why we (incl.) are alive, so that our (incl.) Leader Isa Almasi is praised. Likewise also when we (incl.) die. So-then if we (incl.) are alive or dead, we (incl.) belong to Isa Almasi.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And when we die, it is just the same also. And therefore, while we are still alive or whether we are already dead, we still belong to God.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “but rather we want the Lord to be honored on account of our living and so also our dying. Therefore whether we are alive or whether we die, it is the Lord who owns us.” (Source: Kankanaey Back Translation)
Tenango Otomi: “Therefore whether we live or whether we die, it is the Lord in whose hand we are.” (Source: Tenango Otomi Back Translation)
Highland Totonac: “And if we live, we shall only live longer in order that we should do that which the Lord God wants us to do. And if we die, we shall only die so that we shall be with the Lord God. And meanwhile that we yet live, also when we die, we always belong to the Lord God.”
Tzeltal: “It is our Lord’s command how we are alive now, and it is again our Lord’s command what hour we die. Therefore although we are alive or although we die, it is our Lord who is in charge of us.”
Yatzachi Zapotec: “While we are present living we are present in order to do like our Lord wants us to do. We will die when our Lord says we will die. Thus it is, living or dying, we are children of our Lord.” (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
