Following are a number of back-translations of Luke 12:53:
- Noongar: “Fathers will fight their sons and sons will fight their father; mothers will fight their daughters and daughters will fight their mothers; mothers-in-law will fight their daughters-in-law and daughters-in-law will fight their mothers-in-law.'” (Source: Warda-Kwabba Luke-Ang)
- Uma: “The father opposes his son, the son opposes his father. The mother opposes her daughter, and the daughter opposes her mother. The parent-in-law opposes his child-in-law, and the child-in-law opposes his parent-in-law.'” (Source: Uma Back Translation)
- Yakan: “They oppose each other, the father is against his son, and the son is against his father, the mother is against her daughter and the daughter against her mother; the mother-in-law is against her daughter-in-law, and the daughter-in-law is against her mother-in-law.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “A man will be against his male child and the child will be against his father. And a woman will be against her female child and her child will be against her mother. And if there is a woman, she’ll be against her daughter-in-law, and that daughter-in-law will also be against her.'” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Fathers-and-children and mothers-and-children will quarrel/fight and likewise also in-laws. They will all oppose-each-other.'” (Source: Kankanaey Back Translation)
- Tagbanwa: “For the ones who have believed and those who haven’t are now being-opponents, son and his father, daughter and her mother, child-in-law and parent-in-law.'” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Revelation 17:15:
- Uma: “The angel also said saying to me: ‘The water that you (sing.) saw earlier, on which the woman sat, stands for people from all over the world, people/crowds from many countries and many kinds of languages.” (Source: Uma Back Translation)
- Yakan: “The angel yet said to me, ‘The water/river you saw, the place where the bad woman sits, the meaning of that is, the people from all tribes and countries and kingdoms and from all sorts of languages.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Then the angel spoke to me again, and he said, ‘the waters which you saw where the woman sits are to be interpreted as kingdoms and races and very many people whose languages are different.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “The angel continued to say to me, ‘The multiple-rivers which you (sing.) saw which is where the woman whose womanhood is repeatedly-bought is seated, they are the nations and groups whose languages and skin are mutually-different.” (Source: Kankanaey Back Translation)
- Tagbanwa: “What the angel further said to me was, ‘Those rivers which you saw where that woman is sitting, numerous people are meant by those, of many different nations, blood-clans and languages.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Then again he said to me: ‘That sea you saw where the woman was seated, that prostitute, stands for the nations all over the earth, for the people who live in their cities, those who speak all kinds of languages.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Romans 13:2:
- Uma: “So, people who oppose the government are rejecting what God made-certain. And people whose behavior is like that will certainly be punished.” (Source: Uma Back Translation)
- Yakan: “Everyone who opposes a person who rules in the land/place, they also oppose God, because God is the one who placed/put them in that their work. And the ones who oppose them will be punished.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And as for the people who resist the government, what they are resisting is that which God has set up, and because of this, God will punish them.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Therefore the one who opposes those who rule opposes those whom God has appointed. The one who does that will of course be punished.” (Source: Kankanaey Back Translation)
- Tenango Otomi: “Concerning the person who rejects what an authority says, then it is God himself who appointed the authority who is being rejected. Then it is the person’s own fault when he is punished by the authority.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Luke 13:26:
- Noongar: “Then you will reply, ‘We ate and drank with you; you taught in our town!'” (Source: Warda-Kwabba Luke-Ang)
- Uma: “‘You will say to him: ‘Ei’! We have eaten and drunk with you (sing.), Lord! You (sing.) have taught in our (excl.) town!'” (Source: Uma Back Translation)
- Yakan: “Then you will say, ‘Do you not remember? Before we ate together and you preached there in our (excl.) town.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Then you will answer, ‘Long ago we ate and we drank with you, and you taught in our town!'” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Then they will say, ‘And there indeed it was we (excl.) who ate-with and drank-with you (sing.). You (sing.) moreover taught in our (excl.) town!'” (Source: Kankanaey Back Translation)
- Tagbanwa: “You will reply saying, ‘Well, we were indeed your companions eating and drinking and you-remember you even taught in our town.'” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Revelation 19:5:
- Uma: “After that I heard, there was someone who spoke from the Seat, he said: ‘Praise God our Lord, all you his servants! Praise him, you who submit to him, whether small or big your life.'” (Source: Uma Back Translation)
- Yakan: “Then there was a voice speaking from beside the throne. It said, ‘Praise our (incl.) God. All you his servants, all who fear him, whether your status is high or low, praise God.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And then I heard someone speaking, and it sounded as if it came from the seat of God. He said, ‘You servants of our God and you who respect Him, whether of great status or of small status. Praise God!'” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “After-that there was a voice from where-the throne -was saying, ‘You who serve and esteem God, whether you are influential (lit. high) or uninfluential (lit. low), all of you praise/worship our God.'” (Source: Kankanaey Back Translation)
- Tagbanwa: “And then someone spoke, the sound seeming-to-come-from close to that king’s seat. What was said was, ‘Praise our God, all you servants of his, high and low-class, you who have true fear which is your honoring of him.'” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “There where God sat was heard a voice which said: ‘All those who revere God and worship him, let them praise God, small and big,’ it said.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Romans 14:20:
- Uma: “Let’s not destroy the work of God because of our eating what others say shouldn’t be eaten. Actually, there is no food that is taboo/forbidden. But if we eat what a companion says is taboo/forbidden, to the point that that companion is lead to fall into sin, it isn’t [emphatic] good.” (Source: Uma Back Translation)
- Yakan: “Even though you (incl.) can eat anything, don’t eat (it) if/when because-of your eating, your companion’s trusting in God becomes/grows weak. It is true that there is no unclean/forbidden food, but it is not good if you eat but/and-what’s-more it is bad to your companion and because of that eating of yours your companion is caused to sin.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Dont’ you damage that which God is doing by means of your eating food that some people consider to be forbidden to us. It’s allowable that we (incl.) eat any kind of food; however, if our eating causes someone else to sin that’s not good.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “We ought not to ruin what God has made/done because of food. It is admittedly true that no food is unclean in God’s estimation, but we are nonetheless guilty (lit. it is our sin) if our eating anything is the cause-of-our companion’s -sinning.” (Source: Kankanaey Back Translation)
- Tenango Otomi: “Do not spoil the work of God because of what you eat. True it is that all what is edible is all good for eating. But when, if there is one among us, a believer who thinks that it is a sin he would commit if he ate what we eat, it is better that we do not eat what would make him sin if he ate the same.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Luke 14:23:
- Noongar: “So the boss told the servant, ‘Go out of the town to the country roads and smallest paths and tell all people they must come here to feast, so my house will be full’.” (Source: Warda-Kwabba Luke-Ang)
- Uma: “‘The owner of the feast said: ‘Go again to the big roads and the small roads outside the town, force the people to come, so that my house is completely full.” (Source: Uma Back Translation)
- Yakan: “Then the master said to his servant, ‘Go to the trails that are inland and the places inside and beg the people to come here so that my house will be full.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And his master answered him, ‘Go out into the fields and hills, and go up and down the paths there, and force the people there to come here to my feast, so that this house of mine might be full of people.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Then his master said, ‘Go then to whatever farther paths and places to still go convince others to come join-in-eating so that my house will thus be full.” (Source: Kankanaey Back Translation)
- Tagbanwa: “‘Well go ahead,’ said his master, ‘go to the trails outside the city and to the huts of the pitiful. Force/persuade the people, even though they are reluctant/embarrassed, to come here anyway so that this house of mine will be filled.'” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Revelation 21:1:
- Uma: “After that I saw a new sky and a new earth. The first sky and earth had passed-on [i.e., to use an English idiom, ‘were history’], and there was no longer any sea.” (Source: Uma Back Translation)
- Yakan: “After this, I saw a new sky and a new earth. The first sky and the first earth and including the sea had vanished.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Then I saw a new heaven and a new earth because the first heaven and the first earth had disappeared and there was no longer any sea.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “After-that I saw a new sky and a new earth, because the preceding sky and earth had already disappeared, and the ocean also was-no-more.” (Source: Kankanaey Back Translation)
- Tagbanwa: “And then as I watched, (I saw) new heaven/sky and new world/land also. This old heaven/sky and world/land were no more. There was also no more ocean.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Afterwards, I saw the new heavens and the new earth. Concerning the heavens which had been before and the land which had been before, they were gone. Concerning the seas which had been, also they were all gone.” (Source: Tenango Otomi Back Translation)
