Following are a number of back-translations of Luke 10:12:
Noongar: “I tell you, when the Day of Judgement comes, God will give more mercy to Sodom than their town.'” (Source: Warda-Kwabba Luke-Ang)
Uma: “Yesus also said to his followers: ‘I say to you, on Kiama Day, the punishment of God punishing those townspeople will be greater than his punishment of the townspeople of Sodom town long ago.” (Source: Uma Back Translation)
Yakan: “I tell you,’ said Isa, ‘that when the day comes when God judges mankind the judgment for the people of that place will be really greater (lit. heavier) than the judgment at the place Sodom, the place that is well known because of the sin of it’s people.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “I say to you,’ said Jesus, ‘that when the day arrives in the future for punishment, God’s punishment to that village will be greater than His punishment long ago to those wicked people who lived in the town of Sodom.'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “‘Because I tell you that when the time-of-God’s -judging the many-people arrives, the punishment of the residents there will be heavier than the punishment of those-from-Sodoma.'” (Source: Kankanaey Back Translation)
Tagbanwa: “For what I will say to you really is true that at the day of judging, much heavier will be the punishment of those people there in those towns, heavier that that which will be experienced by the taga Sodoma.'” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Revelation 9:14:
Uma: “That speaker said to the sixth angel: ‘Release those four angels that are tied at the Efrat river.'” (Source: Uma Back Translation)
Yakan: “The voice said to the sixth angel that had blown (the thing) like a tabuli’, ‘Untie now the four demons that have been tied there at the edge of the big river called Alpurati.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And he said to the sixth angel, ‘Release the four angels who are shackled at the great river Euphrates!'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “That voice said to the sixth angel, ‘Go untie the four angels who are tied at the place of the large river Eufrates.'” (Source: Kankanaey Back Translation)
Tagbanwa: “That one who voiced spoke to that sixth angel who had a horn, saying, ‘Untie those four tied-up angels now who are on the bank of that big river Eufrates.'” (Source: Tagbanwa Back Translation)
Tenango Otomi: “He who spoke, called to the sixth angel who had the trumpet and said: ‘Let loose the four angels who are bound at the side of the big river Euphrates.'” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Romans 8:15:
Uma: “Formerly, while we were still bound to the Lord’s Law, we were afraid of the punishment of God. But now, we are no longer afraid, because we have received the Holy Spirit. For the Holy Spirit makes us the children of God. And because of the power of that Holy Spirit, we say to God: ‘O Mama! [vocative used by a child when speaking to his/her father] O my Father!'” (Source: Uma Back Translation)
Yakan: “Because we (incl.) were given by God his Spirit, we (incl.) no longer have to be afraid like a slave is afraid of his master. But he has given his Spirit to us (incl.) so that we (incl.) become his children. That’s why it is possible for us (incl.) to name God our (incl.) Father.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “For the Holy Spirit, which God gave us, He has not made us slaves which are very much afraid of God, but rather He has made us to be children of God. And by means of the power of the Holy Spirit it’s possible for us to call God our Father.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Because the Spirit whom God has given us has not made us slaves who are afraid to be punished like our previous status, but rather he has made us God’s children. So because of him, it is possible for us to address God as Father.” (Source: Kankanaey Back Translation)
Tenango Otomi: “Now we are walkers with the Holy Spirit, now it is not necessary that we again fear like a person might fear his boss. Because truly we are God’s children now. The Holy Spirit we walk with is the one who puts in our hearts that we say to God: ‘You are my Father’ we say.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Luke 11:2:
Noongar: “Jesus said to them, ‘When you pray to God, say this, ‘Father, your name is holy. Let the day come when you sit as king.” (Source: Warda-Kwabba Luke-Ang)
Uma: “Yesus said saying to them: ‘When you pray, say like this: Father, our (excl.) request [is] that all people honor your (sing.)holy name, so that You (sing.) become King in the world.” (Source: Uma Back Translation)
Yakan: “Isa answered, he said, ‘When you pray it should be like this. Say: ‘O, Father, may your name be honored by all mankind. May it not be long (until) you rule over all mankind.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And Jesus said, ‘This is what you should imitate when you pray. You say, ‘Our Father there in Heaven, may mankind respect your name. May you rule over mankind.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Jesus said to them, ‘When you pray, this is what you are to say: ‘Father, may your (sing.) holy name be praised/honored. May your (sing.) ruling arrive on the earth.” (Source: Kankanaey Back Translation)
Tagbanwa: “Jesus replied saying, ‘Well, like this would be good for you to pray. ‘Father, your name is to be praised and acknowledged as very-far-from-ordinary. We request that it will soon come when you are now ruling over all people.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Revelation 11:14:
Uma: “So, that was the second plague/tormenting. When that is passed, another kind of plague will follow close behind [lit., almost arriving following].” (Source: Uma Back Translation)
Yakan: “Two frightening disasters are now finished but the third one will soon come.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And then were finished two of the fearful happenings, but soon will follow the third.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “This was the ending of the second fearful hardship. There is still one that is soon to arrive.” (Source: Kankanaey Back Translation)
Tagbanwa: “That second far-from-ordinary hardship had now passed. But the third was soon to follow.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Now the calamity has passed, but there still is coming the third calamity to happen.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Romans 9:8:
Uma: “It’s meaning: it is not just-any people descended from the physical body of Abraham that are/become the children of God. Only the people born according to God’s promise are/become his children.” (Source: Uma Back Translation)
Yakan: “Even though they are the descendants of Ibrahim, it does not mean that they are regarded by God as his children. But Ibrahim’s descendants, born as God promised him, those ones are his real descendants.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And this teaches us that just as Isaac was born because of the faith of Abraham in the promise of God, we (incl.) can be true sons of God-not by means of being descendants of Abraham but rather, by means of our trusting the promises of God. If we (incl.) trust in the promise of God, we can become the true descendants of Abraham.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “This means to say that God does not count as his children all of Abraham’s descendants but only those who are born as a result of what he promised.” (Source: Kankanaey Back Translation)
Tenango Otomi: “Concerning the people who live, it doesn’t mean to say that all became the children of God. Rather only the people determined to receive the word God promised are the children of God.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Luke 11:34:
Noongar: “Your eyes are like light for the body. If your eyes are good, light will fill all your body; but if your eyes are bad, all your body will be in the dark.” (Source: Warda-Kwabba Luke-Ang)
Uma: “Our eyes can be compared to torches. If our eyes are good, our seeing/sight is clear. But if our eyes are cloudy, our seeing/sight is dark.” (Source: Uma Back Translation)
Yakan: “Ones eyes are figuratively the lamp for ones body. If one sees clearly, that means ones doings are straight, it is as if ones whole body is light, but if ones vision is clouded/blurred that means ones doings are bad, it is as if ones whole body is dark.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “The eye of a person is like a lamp in his body, for if his seeing is bright, which is to say, if his custom is righteous, it’s as if all of is body is illuminated. But if he is blind, which is to say, he is evil, it’s as if his whole body is darkened.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “The eye also, it is like a person’s light. So if your (sing.) seeing is good, it’s as if your (sing.) mind is totally lighted-up, but if your (sing.) seeing is bad, it’s as if your (sing.) mind is exceedingly dark.” (Source: Kankanaey Back Translation)
Tagbanwa: “Think about this, that your (sing.) eye is like the lamp of the body. If there’s nothing faulty with your eye, of course your whole vision is clear. But if there’s something wrong with your eye, of course your vision will be very dark.” (Source: Tagbanwa Back Translation)
Amele: “The light (fulacdoc ‘light’) of your body is your eye. If your eye lies good then all your body lies with light. But if your eye is blind your body is dark.” (Source: John Roberts in this article )
