Language-specific Insights

complete verse (1 Corinthians 7:22)

Following are a number of back-translations of 1 Corinthians 7:22:

  • Uma: “Whether we are a slave or have become free, it’s just the same in God’s sight. For a slave whom God has called to believe on the Lord Yesus, he has become free from sin because of his connection with the Lord. So also a noble whom God has called to believe in the Lord Yesus, he is also a slave of Kristus.” (Source: Uma Back Translation)
  • Yakan: “If there is a slave who follows Isa Almasi, even though he is a slave, the truth is he is a free person in the sight of Almasi. Likewise even if a person was not a slave when he first followed Almasi, Almasi considers him his slave.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “If you were a slave when you were made a believer in the Lord, He looks at you as if you were not a slave. And likewise even if we (incl.) are not slaves, if we are believers in the Lord, we are Christ’s slaves just the same.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Because if you (sing.) were a slave when you (sing.) were called to be joined to the Lord Jesus, remember that he set-you (sing.) -free from sin to serve him. And if you (sing.) are not a slave of people, remember that you (sing.) became Cristo’s slave when you (sing.) believed in him.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “For even if you(sing.) are a slave, provided you have truly believed/obeyed Cristo, you now belong to the Lord who has given you far-from-ordinary salvation. And the person who wasn’t a slave when God put it in his mind, it’s like he has become a slave, for he is now a servant of Cristo.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “But the person who was a worker and now believes should know that before the face, the eye of God, he is now a companion with Christ.” (Source: Tenango Otomi Back Translation)

complete verse (Luke 20:6)

Following are a number of back-translations of Luke 20:6:

  • Noongar: “But if we say, ‘people’, all these people will stone us because they say ‘John was a Prophet’.'” (Source: Warda-Kwabba Luke-Ang)
  • Uma: “But if we say that his authority was only from man, those people over there will stone us, because they all say that Yohanes was a prophet.'” (Source: Uma Back Translation)
  • Yakan: “But if we (incl.) say ‘From mankind/humans’ all the people will throw stones at us, because they believe that Yahiya was really a prophet from God.'” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And if we say that it was only the idea of a person, then the people will be angry with us, and they will throw stones at us and kill us, because the people, they believe that John was a prophet of God.'” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “But if however we say that it was just a person who gave-it, surely then all the people will stone us, because they totally believe that Juan was a prophet.'” (Source: Kankanaey Back Translation)
  • Tagbanwa: “But if we say, ‘From people,’ probably we will have rocks thrown at us by this crowd because they achnowledge Juan as being a prophet.'” (Source: Tagbanwa Back Translation)

complete verse (1 Corinthians 9:1)

Following are a number of back-translations of 1 Corinthians 9:1:

  • Uma: “Can’t I do whatever is according to my own desire? Do you think that I am not an apostle of the Lord Yesus? Do you think I haven’t seen Yesus our Lord? I have seen him [emphatic], and he made me his apostle. You, relatives, aren’t you the fruit of my work that I do for the Lord?” (Source: Uma Back Translation)
  • Yakan: “I here, I am free to do anything I want to. I was commissioned by Isa Almasi told to proclaim his message. He really appeared/came out to me and I saw him with these my eyes. And your trust is the result of my work for Isa Almasi.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “I’ve been permitted that I am the one who is in charge over what I do because I have the authority of an apostle. I was given the title of an apostle because long ago Jesus our Lord appeared to me; and that’s not all, because by means of me, you believed in the Lord.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Consider me. I am free, isn’t that so? I am also an apostle, because I definitely saw Jesus our Lord and you yourselves are the result of the work-the Lord -gave-me -to-do.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “I really have authority to do or not do whatever I want to, provided it’s not sin. And I really am a genuine apostle. I really did see our Lord Jesus with my own two eyes. And is it not so that, you yourselves, (you) are like the fruit of my serving him in my apostleship?” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “I am Christ’s representative, not any mere person rules me. It is the Lord Jesus with whom I personally talked. And concerning the word the Lord gave me, it is apparent that it came out well, because I caused that you believe in him.” (Source: Tenango Otomi Back Translation)

complete verse (Luke 20:38)

Following are a number of back-translations of Luke 20:38:

  • Noongar: “He is God of living people, not dead people. To God, all people are alive.’ ” (Source: Warda-Kwabba Luke-Ang)
  • Uma: “So, from those words of the prophet Musa, we clearly know that Abraham, Ishak, and Yakub are alive. Because it is not dead people who worship God, it is living (emphatic) people who worship him. Because to God all people live.'” (Source: Uma Back Translation)
  • Yakan: “God is a God of the living not God of the dead. That means even Ibrahim and Isahak and Yakub are long dead, they live there in heaven because they still worship God. In the estimation of God all people are living.'” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “which is to say, they are still worshipping God even though they are already dead, because all of the dead, they are still alive as far as God is concerned.'” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “What this means to say is that the dead live again, because God, he is not the God of dead people but rather of the living, because all who believe, they are living in his estimation.'” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Of course he isn’t the God of people who are dead, but rather alive. Therein it’s clear that Abraham and company are alive again even though they had died. It’s true, as for the ones who have died, they are all alive in the estimation of God.'” (Source: Tagbanwa Back Translation)

See also complete verse (Mark 12:27).

complete verse (1 Corinthians 10:6)

Following are a number of back-translations of 1 Corinthians 10:6:

  • Uma: “All that happened to the Yahudi people long ago, it happened so that we would get teaching. The purpose is that we not desire evil things like them long ago.” (Source: Uma Back Translation)
  • Yakan: “Now, what happened to them we (incl.) should take as an example/a lesson so that we (incl.) don’t desire to do bad as they did.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “The reason all these things happened to them is so that we might be warned as to what would happen to us if we, like them, desire to do evil.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “All these-things that happened to them, we ought to learn from so that we will be careful to not desire evil like they (did)” (Source: Kankanaey Back Translation)
  • Tagbanwa: “These things that happened like this, they are a warning to us so that we will not let indulging in evil things dominate our mind/inner-being like they constantly did.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “The disaster encountered by our ancestors will also be what we encounter if we do what God does not look well upon, like doing the evil they did.” (Source: Tenango Otomi Back Translation)

complete verse (Luke 21:23)

Following are a number of back-translations of Luke 21:23:

  • Noongar: “These days will be very terrible for those women who are pregnant and mothers with young children. Very bad days and terrible days will come to this land, and God will punish these people.” (Source: Warda-Kwabba Luke-Ang)
  • Uma: “Feel-sorry-for/How-sad the women who are pregnant or nursing their children at that time, because it will be hard for them to run-away. Because this town will be struck with a great disaster, and the Lord God will punish the townspeople.” (Source: Uma Back Translation)
  • Yakan: “Andý’ (exclamation) in those days the ones pregnant and those with small children are really to be pitied. For great difficulty will come to this country and the tribe of Yahudi will be hit by God’s wrath.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “On that day, pity very much the women who are pregnant and those who are nursing children, because they will have a very hard time running away! For times of great trouble will take place in this town because that will be the time for God to punish the Jews.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “In those days to-be-pitied (empathy particle) will be the pregnant and those who have nursing-infants, because all people in this town/country, they will be greatly hardshipped and they will feel God’s punishment of them.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Really very-pitiful are those pregnant and with nursing-babies in those days. Because far from ordinary suffering really will come here to this place, which is the anger of God against this nation.” (Source: Tagbanwa Back Translation)

complete verse (1 Corinthians 11:5)

Following are a number of back-translations of 1 Corinthians 11:5:

  • Uma: “But if a woman prays or speaks God’s words in a service, and she doesn’t wear-a-veil, it isn’t good. For according to custom, that woman belittles her husband, who is her head. That woman who does not wear-a-veil is just a shameful as a woman whose head is shaved.” (Source: Uma Back Translation)
  • Yakan: “But a woman when she prays or speaks/makes-known God’s word in the prayer-house and has no covering/headdress that means that she does not respect her husband who is her for-head/leader. That woman is not different from a woman who has been shaved.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And if there’s a woman who prays or explains that which God has caused her to understand, it’s necessary that she have a covering on her head because if she doesn’t, this will be very shameful for her husband who is in charge of her.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “But if there is a woman who prays or speaks what God has made-known to her and she hasn’t-put-on-a-headcloth, she shames her husband who is her leader, because if she didn’t put-on-a-headcloth, it is shameful/embarrassing as if she had-herself-made-bald.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “But if there is a woman who prays or who also makes known what God has put-in-her -mind, if she does it not having her face veiled, this means that she is insulting/belittling the man who is her like-the-head. There is no difference between her not having a face-veil and having very short hair, just like the women whose nature/ways are not good.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Concerning a woman if she prays to God at church or is she speaks a word God gives her to speak and she doesn’t cover her heard, then it appears that she doesn’t respect her husband very well. If a woman does not cover head, then she is doing as though she was a woman who has cut off her hair.” (Source: Tenango Otomi Back Translation)

complete verse (Luke 22:17)

Following are a number of back-translations of Luke 22:17:

  • Noongar: “Then Jesus got one cup, thanked God, and said, ‘Take this cup and share it among yourselves.” (Source: Warda-Kwabba Luke-Ang)
  • Uma: “After that, Yesus took a cup filled with wine, he said thank you to God, and he said to his disciples: ‘Take this and divide/share it.” (Source: Uma Back Translation)
  • Yakan: “Then he took a glass and after he had given thanks, he said to them, ‘Take this and drink one after the other.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And then Jesus got a cup filled with wine and he thanked God for it, and he said to his disciples, ‘All of you, drink some of this.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Then Jesus took a cup in which was put grape juice (fermented or otherwise) and thanked God, after that he said, ‘Take this in order to each-drink-some (lit. cause-it-to-be-dripped).” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Jesus then took hold of the cup. Having taken hold of it, he prayed giving thanks. When he had ended, he handed it. He said to his disciples, ‘Here, you divide this between you in drinking.” (Source: Tagbanwa Back Translation)