Following are a number of back-translations of Matthew 3:11:
- Uma: “Yohanes also said: ‘I baptize you with water, as a sign that you have repented from your sins. But one will come after me whose power surpasses mine. Even to become his servant who carries his shoes, I am not worthy. He will baptize you with the Holy Spirit and with fire.” (Source: Uma Back Translation)
- Yakan: “I bathe you with water so that it can be seen that you regret and leave your sins. But somebody will come here after me, he is more powerful than I am. I am not even worthy to carry his shoes. That one will bathe you with something different. To some of you he will send the Holy Spirit and some he will bathe with fire.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “‘I use water to baptize you with,’ said John, ‘a sign that you have had done with the bad way of doing, but the one who takes my place, what he will baptize you with is the Holy Spirit, and if not that, then fire. He is greater than I and even to just carry his shoes, I am not yet fitted as his servant.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Then he continued saying, ‘There is (someone) higher (in rank, importance) than I who is following. And because of this highness of his, I am not worthy to even carry his shoes. (3:3) Only water is what I baptize-you -with so that it will be shown that you have repented of your sins, but as for him, he will baptize you with the Holy Spirit and fire.” (Source: Kankanaey Back Translation)
- Tagbanwa: “I am baptizing you here in water, it being like a sign only of your repenting/being-sorry-for and dropping/giving-up your sins. But it’s true that the one who will come following/succeeding me, what he will baptize you with is the Espiritu Santo and fire. He really is superior to me. Even to remove his footwear, it’s not acceptable/possible for me to do it, because his greatness/importance is really very much.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Concerning myself, it is true that I baptize with water these people who say that they will separate from evil. But there is coming another one who will baptize with fire when the Holy Spirit strengthens you with power. That one is greater than I am. How could I ever compare to him.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of 1 Corinthians 14:6:
- Uma: “So, relatives, if for example I come to your service, and I speak with languages from the Holy Spirit, what will the use be to you? But if I make-clear God’s purposes or news from God that you don’t-yet know, or speak words from God or I teach, then there is something of use to you.” (Source: Uma Back Translation)
- Yakan: “Na, my brothers, if for example I come to you and speak to you in a different language that you don’t understand, what is the use of it? There isn’t any. But if I speak to you about what God has made known to me or about what I know about God or if I speak what God causes me to speak, or if I preach to you, na, that is of use to you.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Now for example, brothers, if I arrive there in your place and the only thing that I say is by means of a language that you don’t know, what’s the purpose of it? It would be better if I interpreted to you what God has caused me to understand, or if not that, it would be necessary that I have some doctrine to teach you or some teaching which has been taught to me, and then what I have to say to you would be of some value.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Think-about this my brothers. If I go there to where you are and I speak a different language, what perhaps will you be benefited if I don’t also tell you what God has made known to me or I don’t teach you what I know concerning him?” (Source: Kankanaey Back Translation)
- Tagbanwa: “My siblings in believing, think well about this. If I were to come to you and speak words in another language that I hadn’t studied, what benefit would you derive from me in that? Really none. Of course what you could derive benefit from is if what I said was teaching or (something of the) determined-plan of God which he had put-into-my -mind, something that I have understood concerning him, or something that I could teach that would be a means-of-strengthening believing/obeying.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Listen my brothers, if I should come to you in order to teach you the word, and I should speak to you with words you do not hear, what word can you put in your hearts then? But your hearts would understand well about the words if I speak to you in the language you speak and the words are those which God puts in my mind to tell you, or if I teach you the word about our faith.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Luke 23:25:
- Noongar: “He released the man they wanted, the one they imprisoned because of fighting and killing, and Pilate gave Jesus to them to do what they wanted.” (Source: Warda-Kwabba Luke-Ang)
- Uma: “And he also agreed to free for them the person that they asked for, who was in prison because of his opposition and his killing. Yesus was given to the Roma soldiers to be killed following the wishes of the Yahudi people.” (Source: Uma Back Translation)
- Yakan: “The person they asked to be freed was freed, the person that was in prison because he had attacked the government and because of his killing. But Isa was handed over to the soldiers so that the will of the people would be done.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And then Pilate set Barabbas free, the one who was in prison because of his rioting and his murdering. And as for Jesus, Pilate allowed them to take charge of him, whatever they wanted to do to him.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “He released the one they wanted to be released who had been imprisoned because of riot and murder but he by-contrast turned-Jesus -over to them so that thus what they wanted concerning him would be fulfilled.” (Source: Kankanaey Back Translation)
- Tagbanwa: “The one whom he truly did release from prison was that person who was imprisoned because of trouble which was opposing the government and because of killing, for that’s what the crowd persisted-in-asking-for. And as for Jesus, he then handed him over to those who would nail him to a cross, so that the will of that crowd would be done.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Matthew 5:1:
- Uma: “When Yesus saw those many people, he went up in the mountains and he sat down. His followers came to him.” (Source: Uma Back Translation)
- Yakan: “So-then when Isa saw the crowds, he went up on a hill and he sat down. His disciples came close to him.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Jesus saw many people so then he climbed a hill and sat down there. His disciples came near to him” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Upon Jesus seeing the many people, he went-uphill to/in the mountain-area and sat-down. When his disciples gathered to where-he-was,” (Source: Kankanaey Back Translation)
- Tagbanwa: “Once when Jesus observed that there were again many, many people there who had arrived, he went up a hill a bit and then sat down. His disciples came close to him.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Jesus saw that very many people had arrived. He went to where there was a hill, and found a place to sit. His learners gathered around where he was seated.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of 1 Corinthians 14:38:
- Uma: “But if they won’t believe these words of mine, don’t believe them!” (Source: Uma Back Translation)
- Yakan: “If he does not pay attention to what I say here, don’t also pay attention to him.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Therefore, if he does not obey this then don’t you also listen to hear what he has to say.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “But if he does not acknowledge it, neither is he to be (lit. even if he also is not) acknowledged.” (Source: Kankanaey Back Translation)
- Tagbanwa: “The one who doesn’t acknowledge this, he also will not be acknowledged.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “But if there be any person who says about me that I do not speak what is right, then also it must not be said that the word he speaks is right.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Luke 24:1:
- Noongar: “When the sun rose on the first day, the women went to the tomb, carrying the sweet-smelling oil which they prepared.” (Source: Warda-Kwabba Luke-Ang)
- Uma: “Very early Sunday morning, those women went to the grave carrying the fragrant stuff that they had already prepared.” (Source: Uma Back Translation)
- Yakan: “Very early on Sunday those women went to the grave carrying the ointments they had prepared.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “When the day of rest was over and it was early morning on the day of Sunday, these women went again to the place where Jesus was buried and they brought with them the fragrant things to rub on that they had prepared.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “When it was Sunday, those women went early to the place where Jesus was-buried taking-along perfume which they had prepared.” (Source: Kankanaey Back Translation)
- Tagbanwa: “When it was very early morning on Sunday, those women then set out to go to the grave of Jesus. They were taking with them the perfume which they had prepared.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Matthew 5:33:
- Uma: “‘You also know that there is a command that was said to our (incl.) ancestors long ago that says: ‘Don’t retreat from your (sing.) promise or your (sing.) vow. What you (sing.) promised in front of God, you (sing.) must definitely do.'” (Source: Uma Back Translation)
- Yakan: “‘You have also heard about the teaching of the people of old, it says, ‘Do not swear if it is not true. And you shall fulfill it if you promise something before God (lit. in the hearing of God).'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “You know also that which was taught long ago to our ancestors that if there is that which you promised to the Lord, it not possible that you do not fulfill it. You must fulfill it.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Jesus continued saying, ‘You have also heard what was commanded to our ancestors in the distant-past that it is necessary that they not break (as a law) what they have-sworn, but rather that they fulfill what they have sworn to the Lord God.” (Source: Kankanaey Back Translation)
- Tagbanwa: “‘You (pl.) have also indeed heard that law of the past which says, ‘Don’t ignore/fail-to-act-on your (sing.) promise which you vowed, but on the contrary really fulfill what you promised to God.'” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “You have heard the word taught to the old-time people in past days, that they were told: ‘ When you call upon God as a witness that you will truly do what you say, then it is very necessary that you do the word which you have promised to do.'” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of 1 Corinthians 15:30:
- Uma: “And we (excl.) also, there almost isn’t any cessation of our being threatened by our (excl.) enemies because of our (excl.) carrying the Good News. Yet if the dead really aren’t caused to live again, what’s the use of all of that which we (excl.) suffer?” (Source: Uma Back Translation)
- Yakan: “And we (excl.), if we (excl.) don’t believe that the dead will really be made alive again, we (excl.) would not always endure like this in danger.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “As for us (excl.) also, what value is it for us if we (incl.) are not raised from the dead in the future? For why do we (excl.) still endure that which is very dangerous?” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “And as for us (excl.) moreover, would we (excl.) in fact risk our (excl.) lives continually if there were truly no living again of the dead?” (Source: Kankanaey Back Translation)
- Tagbanwa: “And as for us (excl.), why would we risk our lives hourly if we didn’t have assurance that we would be made to live again in the future?” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “And how come I put myself in danger all the days if the dead do not resurrect?” (Source: Tenango Otomi Back Translation)
