Following are a number of back-translations of John 20:15:
Uma: “Yesus asked Maria: ‘Why are you (sing.) crying, mother/woman? For whom are you looking?’ Maria had thought that it was the owner of the garden that she saw. That is why she said to him: ‘If you (sing.), Sir/Father, are the one who took his body, point out to me where you (sing.) put him, so that I [may] take him.'” (Source: Uma Back Translation)
Yakan: “Isa said to her, ‘Woman, why are you weeping? Who are you looking for?’ Mariyam thought-mistakenly that that person was the caretaker of the orchard. She said to him, ‘Sir, if you have taken the body of Isa, tell me as to where you have taken him so that I can go and fetch him back.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Jesus said to her, ‘Woman, what are you crying about? Who are you looking for?’ Mary supposed that he was the one who took care of the plants there. That’s why she said, ‘Sir, if you are the one who took his body, tell me where you put it because I will get it.'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Jesus said, ‘Younger-sibling, why are you (sing.) crying? What/Who are you (sing.) looking-for?’ But Maria, she thought to herself (lit. in her mind) that he was the one who cared-for what was planted there and she said to him, ‘Sir, if you (sing.) are the one who took him, please tell where you put-him so that I will please go get-him.'” (Source: Kankanaey Back Translation)
Tagbanwa: “Jesus asked her, ‘What are you crying about? Who are you searching for?’ Maria thought-mistakenly that as for that one, he was the cultivator of that plantation. Therefore she said, ‘Uncle, excuse me, if supposing you are the one who took him, show me where you took him, and I will fetch him.'” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Jesus asked here, ‘Woman, why are you crying? Who are you looking for?’ The woman thought he was the caretaker and she said, ‘Sir, if you have carried him off, tell me where you have left him so that I can go and take him away.'” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Matthew 27:28:
Uma: “They removed his clothes and clothed him with a reddish shirt that is like a king’s shirt.” (Source: Uma Back Translation)
Yakan: “When they were there, they took all the clothes off from Isa and dressed him in purple clothes like the clothes of a king of old.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And they stripped him, and they put on him a red shirt as if he were a king.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Then they removed his clothes and replaced-them with a red loose-garment.” (Source: Kankanaey Back Translation)
Tagbanwa: “Jesus was stripped of his clothes, and then cloaked in red like the clothes of a king.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “The soldiers removed Jesus’ clothing and put on him a coat of purple.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of 1 Thessalonians 5:15:
Uma: “If there is someone who does evil to us (incl.), let’s not repay with evil behavior also. It is better for us (incl.) to do good always to our (incl.) companions and to all people.” (Source: Uma Back Translation)
Yakan: “Be careful so that you don’t revenge if someone does bad (things) to you. But strive for/aim at always doing good to your fellow believers in Isa Almasi and to other people also.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Do not permit that any of you pay back evil, rather you must always treat each other well. Also treat all people well.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “If moreover there is someone who does bad to you, don’t revenge-it but rather be constantly trying to do good to your companions and also to all people.” (Source: Kankanaey Back Translation)
Tagbanwa: “Be careful that you don’t have in your mind/inner-being to reciprocate-in-kind if your companion does evil to you. On the contrary, whatever is good, that’s what you are always to do to your fellowman, whether or not he has believed.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Be careful, do not return the evil which is done to you. Rather do good to each other, and also to those who are not believers, do good.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of John 21:16:
Uma: “After that, Yesus asked Petrus the second time: ‘Simon, son of Yohanes, do you (sing.) love me?’ Petrus said: ‘Yes, you (sing.) know, Lord, that I love you (sing.).’ Yesus said: ‘If thus, shepherd my sheep.'” (Source: Uma Back Translation)
Yakan: “Isa asked him for the second time, he said, ‘Simon, son of Yahiya, do you love me?’ ‘Yes, Sir,’ he said, ‘you know that I love you.’ Isa said to him, ‘Na, shepherd my sheep, that means the people who belong to me.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And Jesus said, ‘Feed my young sheep.’ And Jesus said again, ‘Simon, son of John, is your breath very big toward me?’ And Peter answered, ‘Yes, you know that my breath is big toward you.’ And Jesus answered, ‘Watch over my sheep.'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Then he repeated to say, ‘Simon child of Juan, do you (sing.) love me?’ ‘Yes indeed, Lord, you (sing.) know that I love you (sing.),’ he said again in reply. ‘If that is so,’ said Jesus in-return, ‘Care-for my people.'” (Source: Kankanaey Back Translation)
Tagbanwa: “He was questioned again by Jesus. ‘Simon,’ he said, ‘son of Juan, is your commitment/maintained-devotion to me true?’ Pedro replied again, ‘Yes indeed, Lord/Chief, you know that I feel affection for you.’ ‘Well if it’s like that,’ said Jesus, ‘raise my sheep well.'” (Source: Tagbanwa Back Translation)
Tenango Otomi: “The second time he again asked, ‘Peter, you are the son of Jonas. Do you love me?’ Peter said, ‘Yes, Lord. You know that I love you.’ Jesus said, ‘Take care of the people who believe in me then.'” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Matthew 27:60:
Uma: “and laid it in a grave. That grave was still new, Yusuf’s own prepared grave [i.e., prepared for him ahead of time,] it was hollowed-out into the side of a stone hill. After that, he rolled a big rock to close the grave, and he left.” (Source: Uma Back Translation)
Yakan: “Then he layed him in a stone cave for burial which he had recently made in preparation for himself. He rolled a big stone for closing the door of the cave, and then he left.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Joseph had a burial cave that had just been dug out of a limestone cliff, and Joseph put the body of Jesus in there. He closed this cave with a big stone and he left it and went away.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Then he placed-it in a cave that belonged to him that had not been used that he had chipped-from rock. When that was finished, he rolled a large rock so the cave would be closed (lit. doored), and then he left.” (Source: Kankanaey Back Translation)
Tagbanwa: “He put it there in his own burial-place which he had only recently caused to be made, which he had caused to be hollowed out of a rock. After doing-it-properly, before going home he caused-to-be-rolled a large rock blocking the mouth of the grave with it.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Now Joseph had dug out a new tomb in the side of a rocky cliff where he would be placed when he died. It was there that he placed Jesus. He closed the doorway with a large stone. Then he left.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of 2 Thessalonians 2:7:
Uma: “At this time, the power that empowers/controls that evil person is working quietly/secretly in the world. But he himself has not yet appeared, because he is still being blocked. So, when the blocking one is taken-aside/removed,” (Source: Uma Back Translation)
Yakan: “But this one who opposes God’s law, he really works already now in secret, but he is not able to come out/appear yet because there is still (something/someone) here that opposes him.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “For the power of that greatest transgressor is being used by him now secretly, and he will have to keep hidden yet until the time when that which restrains him is removed.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Granted, there are those now who are opposing God, but what that one-who-opposes all God’s laws will do in the future is not yet known, and neither will it happen until God removes what/the-one-who is blocking/hindering him.” (Source: Kankanaey Back Translation)
Tagbanwa: “Admittedly even now, Satanas’ work keeps on, putting it in people’s heads to be rebellious. But it’s still under-cover/secret, for like-I-said, there is indeed something/someone hindering, that’s why as long as this which is hindering hasn’t been removed, that person who is the Epitome of Rebelliousness won’t yet appear on the scene.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Not yet has it appeared clearly concerning all the power of evil but his evil now is. It is that he who restrains it has not given permission for it to appear clearly about who the person is that I speak of.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Acts 1:23:
Uma: “From there, two men were pointed-out. The name of one, Yusuf Barsabas, and one was Matias. (This Yusuf, there were also those who called him Yustus.)” (Source: Uma Back Translation)
Yakan: “Then two names were mentioned for them to choose from. One was Yusup, also named Barsabbas, (also called Justus) and one was Mattiyas.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And they chose out to males. Joseph Justus and Matthias. (One of the names here of this Joseph was Barsaba.)” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Then they told the names of two people to choose between, Jose Barsabbas who was also named Justus and Matias.” (Source: Kankanaey Back Translation)
Tagbanwa: “Therefore two people were chosen by them to be chosen between as to which was possible/acceptable, Matias and Jose Justo, who was called Barsabas.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Mark 1:6:
Uma: “Yohanes’ clothes were made of a domestic-animal called a camel. His belt was from leather. His food as grasshoppers and honey.” (Source: Uma Back Translation)
Yakan: “The clothes of Yahiya were woven camel’s hair and his belt was of leather (lit. cow hide). His food was locusts and honey.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Now this John was shirted in cloth woven of camel’s hair and belted with dried skin. His food was locusts and honey.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Juan’s clothes were woven of camel hair and his belt was of rawhide. What-he-ate also was locusts and honey (lit. water) of the wild-bee.” (Source: Kankanaey Back Translation)
Tagbanwa: “The clothes of Juan were cloth made from the hair/fur of the kamelyo animal, and his belt was made from cow hide. Grasshoppers which are locusts and honey of bees were his food.” (Source: Tagbanwa Back Translation)
Balinese: “The clothes of Jokanan were made of camel’s hair, he had a belt of leather. his food was but locusts and honey of bees who shut out the sun [‘common expression for wild bees’]. ” (Source: J.L. Swellengrebel in The Bible Translator 1950, p. 75ff. )
English translation by Michael Pakaluk (2019): “Well, as for John, he was clothed in camel hair, with a leather belt around his waist. And for food he ate locusts and wild honey.”
