Following are a number of back-translations of 1 Corinthians 11:7:
- Uma: “Men who pray or speak God’s words, are not to wear-a-veil, for men are made in the image of God so that the name of God be made-big. Women must wear-veils for women make-big the names of their husbands.” (Source: Uma Back Translation)
- Yakan: “But a man does not have to wear-a-cover because the man was created to resemble God and in him is seen God’s authority/power but in the woman men’s authority is seen.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “On the other hand, as for a man, it’s not necessary for him to wear a hat when he prays because he is the image of the form and power of God, and the woman, she is the image of the form of a man.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “The reason a man shouldn’t put-on-a-headcloth in church is that he is the means-whereby-is-shown the authority and greatness of God, but the woman by-contrast, she shows the authority of the man, so she ought to wear-a-headcloth.” (Source: Kankanaey Back Translation)
- Tagbanwa: “For of course it is not allowable that the man have his face veiled when you gather together because, as for him, (he is) a picture/representation of God and in the man the praiseworthiness/glory of this God is evident. But as for the woman, it is essential that she has her face veiled because, in the woman, it’s necessary that the glory of man be evident.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “However the man should not wear a hat in where the people gather, because God made the man to be like he himself is. Therefore by means of man, God is praised. But the woman exists so that man will be praised.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Luke 22:19:
- Noongar: “Then Jesus got a loaf of bread, thanked God, broke the bread , and he gave the bread to them, saying, ‘This is my body. It is given for you. Do this to remember me.'” (Source: Warda-Kwabba Luke-Ang)
- Uma: “After that, he took bread, and after he said thank you to the Lord god, he broke-it-in-pieces and he offered it to them, he said: ‘This bread that I offer to you, this is my body [[that I offer to redeem you. Do this custom in order to remember me.'” (Source: Uma Back Translation)
- Yakan: “Then, he took bread and after he had given thanks to God he broke it (in pieces) and gave it to them. He said, ‘This bread is my body which I submit/surrender because of you. Do this so that you will always remember me.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And then Jesus took some bread and he thanked God for it, and he broke it and he handed it out to them and said, ‘This is my body which is used to redeem you; when you eat this, you think about me.'” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Then he also took the bread and thanked God. After that he broke-it-repeatedly-into-pieces and gave it to them saying, ‘This is my body which is/will-be-offered for you. Do this in order to thereby-remember me.'” (Source: Kankanaey Back Translation)
- Tagbanwa: “And then Jesus picked up bread. After he had given thanks to God, he divided/broke it and then gave it to his disciples. He said, ‘As for this, this is my body which will be made a sacrifice by which you can be saved/freed. Do this always/often remembering my death.'” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Matthew 1:14:
- Uma: “Azor was the progenitor of Zadok, Zadok was the progenitor of Akhim, Akhim was the progenitor of Eliud,” (Source: Uma Back Translation)
- Yakan: “From the time of the deportation of the people of Isra’il to Babilon to the birth of Isa, these are the ancestors listed: Jekoniya was the father of Salati, Salati was the father of Serubbabel, Serubbabel was the father of Abiyud, Abiyud was the father of Eliyakim, Eliyakim was the father of Asor, Asor was the father of Sadok, Sadok was the father of Akim, Akim was the father of Eliyud, Eliyud was the father of Eleyasar, Eleyasar was the father of Mattan, Mattan was the father of Yakub, Yakub was the father of Yusup the husband of Mariyam. Mariyam was the mother of Isa called the Almasi.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Azor was the father of Zadok, Zadok was the father of Achim. Achim was the father of Eliud.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Azor, that was the father of Zadok who was the father of Akim who was in-turn the father of Eliud.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Azor was the father of Sadoc, he being the father of Aquim. This Aquim was the father of Eliud.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of 1 Corinthians 12:5:
- Uma: “Many kinds are the works we do for the Lord, but the Lord we work for is just one.” (Source: Uma Back Translation)
- Yakan: “Our (incl.) work to help our (incl.) fellow trusters in Isa Almasi is not the same, but nevertheless we (incl.) have only one master for whom we (incl.) work, Isa Almasi.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “The things that God wants each one of you to do are not all the same; however, the reason that we obey Him is so that we might please Him, the only Lord.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “The ways in which we serve are also mutually-different, but there is only-one whom we serve who is the Lord Jesus.” (Source: Kankanaey Back Translation)
- Tagbanwa: “There are also very many determined-plans for serving, but the Lord who is being served is really only one.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Each one of us work at different works, but concerning all the work we do it is the Lord Jesus for whom we do the work.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Luke 22:51:
- Noongar: “But Jesus said, ‘Enough of that!’ He touched the ear of the man and healed him.” (Source: Warda-Kwabba Luke-Ang)
- Uma: “Yesus said: ‘Don’t!’ And he touched his ear and healed it for him.” (Source: Uma Back Translation)
- Yakan: “But Isa said, ‘It is enough now.’ Then he touched the ear of the servant and healed him.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And then Jesus said to his disciples, ‘That’s enough! And then Jesus returned the ear to the one who had it cut off. And it was as if he had not had his ear cut off.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “But Jesus said, ‘That’s enough!’ And he laid his hand on the ear of that slave and it became-well.” (Source: Kankanaey Back Translation)
- Tagbanwa: “When Jesus saw, he said, ‘Don’t. Just leave them alone.’ And then he touched that ear and caused-it-to-return-to-normal.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Matthew 2:21:
- Uma: “Yusuf did get up, taking that Child with Maria, returning to the land of the Israel people.” (Source: Uma Back Translation)
- Yakan: “So-then he got up, took the child and Mariyam, and they went back to the land of Isra’il.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Then Joseph got up and accompanied the child and Mary, the mother of the child, and they went home to the land of Israel.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “So then plural Jose got up and they returned to Israel.” (Source: Kankanaey Back Translation)
- Tagbanwa: “After that, truly only then is when Jose-and-wife returned to Israel.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Joseph then took the boy with his mother and went to the land of Israel.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of 1 Corinthians 13:6:
- Uma: “If we are loving to other(s), it means we aren’t happy about it when he is wrong, we are happy if he is straight/right.” (Source: Uma Back Translation)
- Yakan: “If we (dual) love, we (dual) don’t like it/feel good when people do bad but we (dual) like it/feel good when they do straight (things).” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “If other people are precious in our breath, we are not made happy by evil-doings because the thing that gives us joy is righteous-doing.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “The person who is loving, he is not happy if something evil happens/is-done but rather is made-happy by what is right and true.” (Source: Kankanaey Back Translation)
- Tagbanwa: “And it is not happy about evil deeds but rather what it is happy about is good deeds which are in harmony with the truth.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “He isn’t happy upon seeing other people committing sin. Rather he is happy when he sees that people walk uprightly.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Luke 23:12:
- Noongar: “This day, Herod and Pilate became friends. Before, the two had been enemies.” (Source: Warda-Kwabba Luke-Ang)
- Uma: “On that day Herodes and Pilatus made-peace, whereas before they disagreed.” (Source: Uma Back Translation)
- Yakan: “That day Pilatus and Herod became friends. Formerly they had been enemies hep.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And this was the day for Pilate and Herod to become friends, because before this they were not peaceful toward each other.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Starting from that day, Herod and Pilato in-contrast-to-the-previous-situation became-friends, because originally they had a quarrel back before.” (Source: Kankanaey Back Translation)
- Tagbanwa: “That very day, Herodes and Pilato were reconciled, who had formerly been opponents.” (Source: Tagbanwa Back Translation)
