Following are a number of back-translations of Galatians 4:25:
Uma: “That story can be a teaching to us. Those two women stand-for the two ways to become straight in God’s sight. Hagar can be compared to people who want to become straight in God’s sight by their following of the Law of Musa. For all people who follow the Law of Musa live like slaves, for they submit to the Law of Musa like a slave submits to his noble. So, this Hagar is compared to Mount Sinai in the land of Arab. And this Hagar may be compared to Yerusalem village in this world. Because the inhabitants of Yerusalem live like slaves, enslaved by the Law of Musa.” (Source: Uma Back Translation)
Yakan: “So-then Hagar is figuratively the mount Turusina there in the land Arab and is also a figure of the Yahudi tribe. Hagar and her children are slaves. Likewise also all Yahudi now who follow the law written by Musa are as if enslaved to the law.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “That mountain of Sinai is in the land called Arabia, and that mountain of Sinai is represented by Hagar. And the interpretation of Hagar is the town of Jerusalem because all of the people living there are slaves to observing the Law.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Hagar, she can also be compared to the mountain Sinai where the law came-from and to the city Jerusalem today, because those who reside in Jerusalem and also all the Jews who trust in the law of Moses, they are enslaved to/by that law.” (Source: Kankanaey Back Translation)
Tagbanwa: “Yes indeed, what Agar alludes to, it’s the Mountain of Sinai in Arabia. And all of this, it’s a picture of the city of Jerusalem which, right now, is in slavery, along with her children. What is being alluded to by this, it’s all who follow/obey the religion of the Jews, who are still slaves to their obedience to the laws of Moises.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Hagar illustrates two places. She illustrates the mountain Sinai there in the land of Arabia. And she illustrates Jerusalem which is here on earth. Because the Jews who live there follow what is written in the law.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of John 8:53:
Uma: “Do you (sing.) say that you (sing.) are greater than our ancestor Abraham, who has long been dead? Are you (sing.) greater than all the prophets who have died? Who do you think you are?'” (Source: Uma Back Translation)
Yakan: “Why, are you still more powerful than our (excl.) forefather Ibrahim? Even all the prophets and even Grandfather Ibrahim died. Why, who are you?'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Are you greater than our ancestor Abraham? He and the prophets of long ago, they have all died. As for you, I suppose you think you are greater than they are.'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Is it indeed-the-case that (sarc. RQ) you (sing.) are greater than our ancestor Abraham and the prophets? They all certainly died. To whom perhaps are you (sing.) comparing yourself (sing.)?'” (Source: Kankanaey Back Translation)
Tagbanwa: “Are you more praiseworthy than our (excl.) father Abraham? He’s dead now and so are the prophets. Who do you think you are?'” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Are you greater than our ancestor Abraham? And he died. And the prophets also died. Who do you think you are then?'” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Matthew 17:7:
Uma: “Yesus came and touched them, he said to them: ‘Get up, do not be afraid!'” (Source: Uma Back Translation)
Yakan: “But Isa went to his disciples and touched them, he said, ‘Stand up and don’t be afraid.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And Jesus came near them, and he took hold of them saying, ‘Get up, don’t be afraid.'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Then Jesus approached and he placed-his-hands-on them saying, ‘Get up. Don’t be afraid.'” (Source: Kankanaey Back Translation)
Tagbanwa: “But Jesus approached them and touched them. ‘Stand up,’ he said. ‘Don’t be afraid.'” (Source: Tagbanwa Back Translation)
Tenango Otomi: “There where they lay, Jesus came to them. He touched each one and said: ‘Get up, do not be afraid.'” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Galatians 5:26:
Uma: “Let us not be proud [make our hearts high], let us not anger/upset each other [lit., make-hurt each other’s heart] or be envious of one another.” (Source: Uma Back Translation)
Yakan: “We (incl.) ought not to be proud/conceited. Let’s not cause our (incl.) companion to be angry and let’s not be jealous of our (incl.) companion.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “We must not be puffed up; we must not fight with other people; we must not be jealous of our companions.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “We shouldn’t be proud (lit. cause-to-be-high our bodies), and neither should we challenge-one-another and envy-one another.” (Source: Kankanaey Back Translation)
Tagbanwa: “We must no longer be conceited, provocative, and envious of one another.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “We can’t be arrogant now. We can’t be arguing. We can’t be envious of each other.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of John 9:26:
Uma: “From there, they again asked him: ‘What did he do to you (sing.)? How did he heal you (sing.)?'” (Source: Uma Back Translation)
Yakan: “They asked him again, ‘What did he do to you so that you can see?'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And they said to him again, ‘What did he do to you? How did he medicine your eyes?'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “‘Yes, but how did he remove your (sing.) blindness? What did he do?’ they inquired again.” (Source: Kankanaey Back Translation)
Tagbanwa: “‘Well what did that fellow do to you? How did he make you well?'” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Again he was questioned, ‘What happened to you? What did he do to open your eyes?'” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Matthew 18:12:
Mairasi: “That like this: A person has a hundred domba [sheep], and then just one of those domba will be gone [lost]. How do you guys set your vision down [what do you think]? What will this person who owns domba do? Definitely he himself will leave his four whole people and two hands and one hand and four [ninety-nine] domba over there in the hills, and then he himself will go look for the missing one!” (source: Enggavoter 2004)
Uma: “‘What is your opinion? There was a man who had one hundred sheep. If one is lost, what does he do? Certainly he leaves behind the ninety-nine sheep on the mountain-side, and he goes to look/search for that one lost one.” (Source: Uma Back Translation)
Yakan: “What do you say? For example if there is a person who has one hundred sheep and one has gone astray, what then will he do? Surely he will leave the ninety-nine there on the mountain and will go and search for the one that has gone astray.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “If there is a person who has a hundred domestic animals which are sheep, and one of them is lost, what does he do? What he does is he leaves the ninety and nine that aren’t lost grazing on the hillside, and he looks for the lost one.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “‘For example, if there is someone who owns one hundred sheep and one gets lost, what perhaps will he do? Surely (lit. indeed maybe–connotes no doubt) he will leave the ninety-nine in the pasturing-place on the hillside to go look-for the lost one.” (Source: Kankanaey Back Translation)
Tagbanwa: “What do you think,’ said Jesus, ‘that a person will do who has a hundred sheep, if supposing suddenly/unexpectedly one goes astray? Won’t he just leave the ninety nine eating there in the hills and look for that lost one?” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Now if it be that there was a person who had a hundred sheep, and one of the sheep gets lost, won’t he leave the ninety-nine sheep there in the field where they are. He will go and search for the sheep that is lost.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Ephesians 1:14:
Uma: “God gave us the Holy Spirit to strengthen his promise to us, in order that it is clear to us that he will also give to us all that he promised to us. He will give us all that he has promised us on the future day. At that time he will free us from this evil world, and lift us up to heaven, since we are his portion. That is why it is very fitting that we praise and make-big God.” (Source: Uma Back Translation)
Yakan: “The Holy Spirit that he has given to us (incl.) is the sign that we (incl.) will truly receive in the future all that God has promised his people, and we (incl.) are sure/certain now that finally we (incl.) will be really free. Let us (incl.) praise the love and mercy of God.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “As for our (incl.) being inspired by the Holy Spirit, this was a sign to us (incl.) that in the future, He would give us (incl.) His subjects all that He promised us. And by means of this, we can know that in the future He will finish His setting us free from our compulsion to sin. Let us praise Him who is very powerful!” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “And the Holy Spirit’s remaining in us, that’s how we know for-sure that God will fulfill his setting-us -free and that we will receive all that he promised his people so that his amazing godhood will be praised.” (Source: Kankanaey Back Translation)
Tagbanwa: “This, this Espiritu Santo, he is the strength/pledge of this that he promised us, the assurance that it really will happen that we will receive the completion of this salvation of ours. Therefore let us now praise him, he whose praiseworthiness/glory is very-far-from-ordinary.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Now that the Holy Spirit has been sent to walk with us, we are assured that God will do all the good which he has promised to give us. When it will be completed that all will believe of those who must yet enter his hand, then will this word be done for us. All that God does is supreme. Therefore it is necessary that he be praised.” (Source: Tenango Otomi Back Translation)
Copainalá Zoque: “And God gave us the Holy Spirit as a down payment, that we might see that we are going to receive our share, that we might make our own that which we have, that we might praise God’s glory.” (Source: William Wonderly in The Bible Translator 1953, p. 14ff. )
Yatzachi Zapotec: “I give up myself for people to kill me, but afterwards I will come to life again. And my Father loves me more because I am pleased to do that.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
Uma: “‘My Father loves me, because I give my life in order to find my life again.” (Source: Uma Back Translation)
Yakan: “‘I am really loved by my Father God because I submit to dying so that I will be made alive again.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “The reason that my father’s breath is very big toward me is because I will allow myself to be killed in the stead of those people who belong to me and he will raise me up again from the dead.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “‘My Father, he loves me, because I will give my life so that I will then come-alive again.” (Source: Kankanaey Back Translation)
Tagbanwa: “I am really held dear by my Father because of this, that I will give my life/breath so that I may reclaim it again.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “My Father loves me because I give up my life for my sheep. And then I can again be alive.” (Source: Tenango Otomi Back Translation)
