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)
Following are a number of back-translations of Romans 16:12:
- Uma: “My greetings to Trifena and Trifosa who really work in the work of the Lord Yesus. My greetings to Persis whom I love, who also does much work for the Lord.” (Source: Uma Back Translation)
- Yakan: “Tell for me also Tiripena and Tiriposa that I remember them. These women work for our (incl.) Leader. And tell also my friend Persis that I remember her. This woman really works hard for our (incl.) Leader.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Greet also for me Tryphaena and Tryphosa; they are industrious servants of the Lord. Greet also for me Persis, my very dear friend. She really did a lot in fulfilling what the Lord wanted her to do.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “I send-greetings-to Trifena and Trifosa who are industrious in serving the Lord Jesus, so also my esteemed friend Persis who is another woman whose work for the Lord (appreciative particle) is extreme.” (Source: Kankanaey Back Translation)
- Tenango Otomi: “My brethren (siblings) who are women, one named Trypaena and the other named Tryphosa, please greet for me. These two work very hard doing the work of the Lord Jesus. Also my sibling the woman named Persis greet for me please. Also she has worked hard doing the work of the Lord Jesus.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Luke 16:4:
- Noongar: “Now I know what I will do! Now when my work ends, I will have friends. They will invite me into their homes.'” (Source: Warda-Kwabba Luke-Ang)
- Uma: “From there, he said: ‘Aa,, I have an idea/plan! Because I am nearly fired from my work, it is better that I hunt first/ahead for many, many friends, so that they will receive me into their houses.'” (Source: Uma Back Translation)
- Yakan: “A, I know now,’ he said, ‘what I should do, so that when I have been sent away/driven out from my work there will be people whom I can go to.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Oh,’ he said, ‘this is what I’ll do so that I may have some companions that I may go to when I am removed from this work of mine.'” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Ah, now this (sudden realization particle) is what I will do so that when I am removed from my work there will nevertheless still be friends of mine who will invite me into their houses.'” (Source: Kankanaey Back Translation)
- Tagbanwa: “Oh yes, I know now what I will do so that it’s certain I will be welcomed/treated-well in the houses/town, even though the managership is removed from me.'” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Revelation 22:19:
- Uma: “And if there is anyone who takes-away anything from this letter, God will also take-away his portion: its meaning, they will not be allowed to eat the fruit of the tree of life, and they will not be allowed to enter into the holy village, as is written in this letter.” (Source: Uma Back Translation)
- Yakan: “If anyone takes away some of the things foretold in this book, God will also take away from him his share of the fruit that gives life and his share in the holy city that has been told about in this book.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And if anyone takes away anything from this message which was revealed to me, God will take away from him his share of the fruit of the tree which gives life which is spoken about here. Also will be taken away from him the right to live in the city of God which is spoken about in this book.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “If there is also someone who takes-away-some-of what has been prophesied in this book, God will also remove his authority to eat-with (others) from the fruit of the tree which gives life and his authority to reside in the holy city that was told-about in this book.” (Source: Kankanaey Back Translation)
- Tagbanwa: “And well, whoever also will subtract from these sayings which have been made known which are contained here, God will also remove from him the authority/right to enter into this city and to eat the fruit of the tree which gives life, which has been referred to here in this writing.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “The person who takes out words written in this book here, then God will take out his name from the book where are written the names of the people who will meet with the new life. And he will not be permitted to live in the holy city of which this book tells.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of 1 Corinthians 1:17:
- Uma: “Kristus made me his apostle, not in order to baptize people. He sent [same root as "apostle"] me to take the Good News. When I announce the Good News, I don’t use my own skill in speaking–lest people believe me just because of my skill, and they don’t know the power of the death of Kristus on the cross.” (Source: Uma Back Translation)
- Yakan: “Because I have not been commanded by Almasi to bathe but I am told to proclaim the good news. And in my proclaiming I do not use deep speech because if I would use deep speech perhaps that is what would make them happy my deep speech and they would pay no attention to my preaching about Almasi’s death on the post, so-then I would not influence/carry them to trust in Isa Almasi.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “For Christ, he did not send me to baptize, but rather he sent me to spread the Good News. And he caused me to understand that it was necessary that I not use world-type skill in speaking because perhaps people would be convinced because of my skill, and the power of Christ to save them through his dying on the cross, would be hidden.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Because Cristo didn’t send me to go baptize, but rather he sent me to go preach the good news. And in my doing that, I have not used fancy (lit. decorated) words to show my knowledge lest there cease-to-be results of Cristo’s dying on the cross.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Because it was not to baptize that Cristo sent me, but rather to teach this Good News. I really am teaching this to people but my words are not just according to the perception of the world, so that the far-from-ordinary strength of the teaching concerning the death of Cristo on the cross would not be lessened.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “But Christ did not send to me baptize people. Rather he sent me to tell the people the good news. I do not speak words which sound beautiful so that just by them people will want to believe. Rather the only important thing is that I preach that Christ died on the cross.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Luke 17:5:
- Noongar: “Jesus’ disciples said to him, ‘Grow our faith!'” (Source: Warda-Kwabba Luke-Ang)
- Uma: “The Lord Yesus’ disciples said to him: ‘Lord, make-strong-for-us (excl.) our (excl.) faith!'” (Source: Uma Back Translation)
- Yakan: “Then Isa’s disciples whom he had commissioned said to their Lord/Leader, ‘Sir, strengthen our (excl.) trust in God.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And the apostles spoke to Jesus, ‘Draw our faith tight (strengthen our faith).'” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Then the apostles said to him, ‘Lord, please make-stronger this faith of ours (excl.).'” (Source: Kankanaey Back Translation)
- Tagbanwa: “Well, the disciples spoke, saying, ‘Lord, strengthen our belief in you.'” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of 1 Corinthians 3:2:
- Uma: “Babies that are still nursing, it is not good to give them hard/solid food. So also you, then I taught you teaching that was appropriate for people whose faith is not-yet clear. I didn’t-yet teach you teaching that was appropriate for people whose faith is clear [mature], for you were not-yet able to receive it. And-yet even up to now you still are not-yet able to receive it,” (Source: Uma Back Translation)
- Yakan: “My preaching to you was like I figuratively gave you milk to drink because you could not yet be fed hard food. That means my preaching to you was not deep because you could not have understood if my teaching had been deep. And even up to now you still do not understand deep teaching,” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “That’s why milk and not strong food is the sustenance that I give you, which is to say, the things I taught you were not very deep because you could not yet at that time, understand deep teaching. And even now you still cannot understand things like that.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Therefore I taught you what can-be-compared to milk which is given-to babies -to-be-drunk, because you were not able-to-understand/receive deeper teaching which can-be-compared to proper food. And even now, you are still not able-to-understand,” (Source: Kankanaey Back Translation)
- Tagbanwa: “You say, when I taught you in the past, it was only like milk, not solid food. Because your mind/thinking didn’t grasp the point being made. And till now, it’s still like that, that your understanding of this is lacking.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “I taught you the words which are not hard for you to know. Like a child, a nursing one who drinks milk and is not given food, I treated you. Because you were not able to understand the words which are hard. And until now you are not able to understand this word.” (Source: Tenango Otomi Back Translation)
