Following are a number of back-translations of Luke 13:10:
- Noongar: “One Sabbath Day, Jesus was teaching people in the Synagogue.” (Source: Warda-Kwabba Luke-Ang)
- Uma: “One time, Yesus was teaching at the house of prayer on the Sabat Day, the worship day of the Yahudi people.” (Source: Uma Back Translation)
- Yakan: “One Saturday, the day of-no-work, Isa was in the prayer-house of the Yahudi preaching.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And on one Saturday, Jesus was teaching in the church of the Jews. Now Saturday, that’s the day that God commanded long ago to the Jews, that no one should work on that day because it was the day of rest.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “There was one Saturday which was a day for-resting and Jesus was teaching in the synagogue.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Once on a Day of Rest, Jesus was teaching in a worship-place.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Revelation 18:10:
- Uma: “They just gazed from afar because they feared that the torture that struck that village would spread to them. They said: ‘How-sad! [like Indonesian: kasihan!] How-sad for that big village over there, the strong village of Babel! In just one hour came its punishment.'” (Source: Uma Back Translation)
- Yakan: “They will stand from far off watching because they are afraid that they might be included being punished. They wail saying, ‘Allo. It’s all over (lit. no longer becoming). What a pity, really, for the famous and strong city of Babilon. In just one hour you were struck by God’s judgment.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “They will have to stay far away watching, for they will be afraid lest they be included in the torturing of that town. They will say, ‘Pity you, you very great city of Babylon. For within one hour you have been overtaken by punishment!'” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Due to their fear of being-punished-with her, they will stand far-off and say, ‘Oh how-awful (exp. of sympathy)! Extremely to-be-pitied is that famous (lit. newsed) city Babilonia! Even though that was a large city, yet its punishment was sudden, because it was a mere only-one hour and it was destroyed!'” (Source: Kankanaey Back Translation)
- Tagbanwa: “They will just stand at a distance, because they are afraid of being included in that punishment of suffering. They are saying, ‘Alas, this really is extremely hard! It’s a really gooseflesh-causing thing. Because in the space of just one hour the punishment has come to the glorious and famous city of Babilonia.'” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Far off these people will stand to look at what happened. Because the people will fear the punishment which will come. They will say: ‘Pity the city of Babylon. It was powerful but now in just a short time there has come the punishment it passes through,’ they will say.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Romans 14:4:
- Uma: “That companion of ours is the Lord’s slave. Let’s not criticize the slave of another. If he is right/straight or wrong, that’s the business [lit., work] of his Lord [same word as master]. And that companion of ours will definitely be right/straight, for the Lord is able to make him right/straight.” (Source: Uma Back Translation)
- Yakan: “Who are you (pl.) that you find-fault-with the servant of another person? You are not the ones for whom he is working, that’s why his master is the only one who has the right to think if that person’s doing hits-the-mark/is right or not. Indeed that man does not fall, (idiom for: he will be all right, he will not fall) because our (incl.) Leader helps him so that his doing is not wrong.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “It’s not allowable for us (incl.) to check up on the activities of another person, because his master will be the one to check up on him to see whether he has carried out what he was supposed to do or not. And in the same way also it’s not allowable that we check up on the behavior of our fellow believer, because the one who checks up on him is God. Certainly he will have obeyed what God wanted him to do, because God helps him.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Therefore you (sing.) who accuse-your (sing.) companion -of-sin, you have no right to do that to the servant of another. Because Jesus who is his Lord/Master is responsible to say whether what he is doing is right or not right. And what he is doing will of course be approved as right, because the Lord Jesus is able to help him.” (Source: Kankanaey Back Translation)
- Tenango Otomi: “Just who do you think you are that you say that it is bad how one is working when he is working for someone else? The boss of the worker is the one to say whether his worker does good or not. But the person who is a believer will end up well because his Lord has all the power so that what he does will be able to turn out well.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Luke 14:7:
- Noongar: “Jesus saw a few people taking the best seats, so he told them all this parable.” (Source: Warda-Kwabba Luke-Ang)
- Uma: “At the house of that Parisi person, Yesus saw that there were guests who wanted to sit in seats of honor. That is why he taught them with this parable.” (Source: Uma Back Translation)
- Yakan: “Isa noticed the people who had been invited that they chose the seats for the great/important people. Therefore he told them a parable, he said,” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And there were also there some people who had been invited by the Pharisee, and when they sat down to eat, Jesus noticed that the people chose to sit down in the good seats where the people who were high in rank were caused to sit. And because of this, Jesus allowed them to hear his teaching. He said,” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Jesus saw that some of those the Pharisee had invited had chosen the best places-to-sit, so he advised them all saying,” (Source: Kankanaey Back Translation)
- Tagbanwa: “Jesus observed that those invited to that feast/meal were choosing the seats where the important are seated. So he used an illustration, saying,” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Revelation 19:18:
- Uma: “Come, eat the flesh of kings and war leaders, eat the flesh of brave soldiers, eat the flesh of horses and the flesh of the riders of horses. Come eat the flesh of people big or small, who are [[lit., live as] noblemen or are slaves.'” (Source: Uma Back Translation)
- Yakan: “Come here to eat the flesh of the dead people, the flesh of kings and generals and soldiers, the flesh of horses and their riders. Eat the flesh of all the dead people, slaves and not slaves, of those of high status and of those of low status.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Gather together that you might eat the flesh of kings, captains, and soldiers. Eat the bodies of horses and those who ride on the horses! Eat the bodies of all people, slave and not slave, great in status or small in status!’ he said.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Come to join-in-eating the bodies of kings, soldiers and their leaders, horses and horseback-riders, and all people who reject God who are slaves and not slaves, important and unimportant (lit. high and low).'” (Source: Kankanaey Back Translation)
- Tagbanwa: “Come now. Eat the flesh of all who didn’t submit to God. Eat the flesh of kings, soldiers and their officers, including the horses which they ride. Eat the flesh of all people who don’t acknowledge God, slaves and not (slaves), low-class and high.'” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Now you will eat the meat of rulers. You will eat the meat of generals, and all the people who are valiant. You will eat the meat of people who have bosses and also of those who do not, the big and little, all you will eat.'” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Romans 15:13:
- Uma: “God is indeed our hope! That’s why I cry-out to God, I request that he give you happiness and peace [goodness of life] that is complete, from your faith in the Lord Yesus. I request that he strengthen your hearts by the power of the Holy Spirit so that your hoping in Him will grow stronger-and-stronger” (Source: Uma Back Translation)
- Yakan: “God is the source of your hope/expectation. May he give you happiness/joy and peace because of your trust in him so that your expectation/hope in God will be caused to increase by/through the power of God’s Spirit.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “As for God who is the source of all the good things that we are expecting; may He give you great joy and a peaceful situation because of your faith in Him. So that by means of the power of the Holy Spirit, your expectancy of all the good things you are going to receive in the future might be drawn tight.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “May God who is the source of our hope also give you extreme happiness and peace on account of your faith in him so that the persistence of your hope will be added-to even-more through the power of the Holy Spirit.” (Source: Kankanaey Back Translation)
- Tenango Otomi: “May God cause that you may completely rejoice and cause that you have peace in your hearts because you now believe in him. And may he cause that the Holy Spirit open your hearts so that you know better that it is true there will happen the good you await to happen.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Luke 15:4:
- Mairasi: “‘Now suppose that one person from among you guys if the number of his domba [sheep] is one ratu [king; hundred], then one of them gets his face lengthened [lost] what will he himself the owner do? He himself will immediately leave his other domba animals, the four whole people and two hands and one hand and four [ninety-nine] of them, over there in the big grassy flat place. Then he will go look for that one which had a lengthened face [which was lost] continuously until he will find him.” (source: Enggavoter 2004)
- Noongar: “‘If one of you had 100 sheep and lost one of them, what would you do? A man would leave the other 99 sheep and he would look for this sheep, the lost one, and he would not stop, only when he finds it.” (Source: Warda-Kwabba Luke-Ang)
- Uma: “He said: ‘For example one of our companions has a hundred sheep. If one sheep gets lost, what does he do? Definitely he leaves-behind the ninety-nine sheep in the field, and he goes to hunt for his lost sheep until he finds it.” (Source: Uma Back Translation)
- Yakan: “‘For example, if one of you has one hundred sheep and-then one of them goes astray, what do you (pl.) do? Certainly you (pl.) will leave the ninety nine there in the open-place and go to look for the one that went astray as long as you (pl.) do not find it.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “‘For example, one of you has a hundred domestic animals who are sheep, and one of them is lost. What does he do? Certainly he leaves those ninety-nine grazing and he looks for that one who is lost until he finds him.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “‘For-example, if there is among you an owner of a hundred sheep and one gets lost, what perhaps will he do? Surely (lit. indeed perhaps–connotes no doubt) he will leave the ninety nine in the grazing-area in order to go look for the lost one until he finds it.” (Source: Kankanaey Back Translation)
- Tagbanwa: “‘Supposing there is one of you who has a hundred sheep, and then suddenly/unexpectedly one of them was lost, well, what will he do? Isn’t it so that he will leave the ninety nine there in the eating/grazing-place, for he will look for this which is lost until he finds it?” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Revelation 21:14:
- Uma: “That fort of that village was built on twelve foundation stones, and on those foundation stones were written the names of the twelve messengers of the Lamb.” (Source: Uma Back Translation)
- Yakan: “The foundation (lit. for-placing) of the wall of that city were twelve stones. On these stones the names were written of the twelve people commissioned by Isa, the one called the Sheep.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “The wall of the city rests on twelve large stones. Written on these stones are the names of the twelve apostles of the young sheep.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “The foundation of the stonewall of the town, it was twelve large rocks on which were written the names of the twelve apostles of the Sheep.” (Source: Kankanaey Back Translation)
- Tagbanwa: “And there were also twelve units of rock which were the stabilizers of the wall of that city. Written also there were the names of the twelve apostles of that one referred to as Young Sheep.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Concerning this wall which goes around the city, there at the base there are twelve stones which are the base. These stones have written on them the names of the twelve representatives of the Lamb.” (Source: Tenango Otomi Back Translation)
