Following are a number of back-translations of Luke 19:21:
- Noongar: “I am scared of you. You are a hard man. You take what you do not own and you harvest what you do not plant’.” (Source: Warda-Kwabba Luke-Ang)
- Uma: “I was afraid of the King, because I knew you (sing.) were harsh. You (sing.) harvest what is not your (sing.) planted-thing, you (sing.) take what you (sing.) did not work-hard-for.'” (Source: Uma Back Translation)
- Yakan: “I was afraid of you for you don’t have pity/mercy on people. You take what is not yours and you reap what you have not worked for.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “because I was afraid of you, because what you say, you see that it really happens. And you expect an increase from what you give your companions to keep, and it’s the same way with what you cause to be planted, because you always expect a harvest.'” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “because I am afraid of you (sing.), because you (sing.) are emphatically an easily-angered person. You (sing.) get what you (sing.) didn’t work-for (lit. tire-for) and you (sing.) also harvest what you (sing.) didn’t plant.'” (Source: Kankanaey Back Translation)
- Tagbanwa: “For I am afraid of you because you are strict. You collect-money/take-payment when it wasn’t you who deposited it and you harvest what it wasn’t you who labored over.'” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of 1 Corinthians 7:21:
- Uma: “If for instance we are a slave [lit., live a slave], and God calls us to believe in the Lord Yesus, don’t let it upset us [lit., don’t let it make-hurt our heart]. Just be a slave. But if we have an opportunity to be free from our slavery, let’s make-ourselves-free.” (Source: Uma Back Translation)
- Yakan: “If you (sing.) are a slave and you (sing.) now trust in Isa Almasi, never mind even if you (sing.) are a slave. But if you (sing.) can become free, that is also good. You (sing.) should become free.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “If you were a slave when you believed, never mind; but if it is possible for you to be set free, that’s better– have yourself set free.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Were you (sing.) a slave when you (sing.) believed? Never-mind. But if you (sing.) have opportunity to be-set-free, go ahead!” (Source: Kankanaey Back Translation)
- Tagbanwa: “If for instance you(sing.) were a slave when God put it in your mind, don’t let your mind/thinking be bothered (about it). But if you(sing.) are given opportunity to be freed from your slavery, of course don’t pass it up.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “If he was a worker when God called him, he must not be sad that he is a worker. But if he can leave from being under a boss, he is to search how to do it.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Luke 20:5:
- Noongar: “They started to argue together, ‘What can we say? If we say ‘God’, Jesus will say, ‘Then why didn’t you listen to John?'” (Source: Warda-Kwabba Luke-Ang)
- Uma: “Those Yahudi leaders spoke-among-themselves, they said: ‘How shall we answer him? If we say that his authority was from God, he will say: ‘If thus, why didn’t you believe him?'” (Source: Uma Back Translation)
- Yakan: “Then they discussed/planned. They said, ‘If for example we (incl.) say that Yahiya’s authority to bathe people was from God, he will say, ‘Why didn’t you believe Yahiya?'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And they asked each other, saying, ‘If we say that John was a prophet of God, then he will ask why we didn’t believe in John.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Then they asked-each-other saying, ‘What shall we answer? If we say that God is the one who gave him his authority, Jesus will probably say, ‘Why then didn’t you believe him?'” (Source: Kankanaey Back Translation)
- Tagbanwa: “When they heard that, they talked-among-themselves, ‘If we say, ‘From God,’ he will then say to us, ‘Well, why aren’t you believing him?'” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of 1 Corinthians 8:13:
- Uma: “That’s why I say to you: if for instance because of my character eating meat or whatever, my relative ends up falling, I will no longer eat that meat ever again–I don’t want it to be because of me that my relative fall.” (Source: Uma Back Translation)
- Yakan: “Therefore if I am the reason that my fellow truster in Isa is caused to sin because I eat meat, na, I really will not eat meat as long as I live just-so-that (basta) only my fellow (truster) is not caused to sin.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And if it can happen that my fellow believer is successfully tempted through my eating meat, then I will never again at any time eat meat.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Therefore if my fellow believer will sin on account of my eating-for-viand what has been offered to idols, I will not again eat-it-for-viand so that he will not sin because of me.” (Source: Kankanaey Back Translation)
- Tagbanwa: “That’s why if because of food my sibling in believing could be caused to fall(fig.) into sin, really till forever I will just not eat meat that has been sacrificed so that he won’t be caused to fall into sin.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Concerning me, if because I eat meat I cause my brother whose faith is not strong to sin, then I cannot eat meat. Because I do not want to cause my brother to sin because of what I eat.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Luke 20:37:
- Noongar: “And truly, Moses showed to us, dead people will rise to life. Our Scriptures tell us of Moses and the burning bush. There, Moses says, ‘God of Abraham, God of Isaac and God of Jacob’. ” (Source: Warda-Kwabba Luke-Ang)
- Uma: “‘As for the resurrection/living again of the dead, it is the prophet Musa himself who made clear the resurrection/living again. In the story of the flaming bush, Musa spoke-of/said-the-name-of The Lord God like this: ‘God who is worshipped by Abraham, who is worshipped by Ishak, and who is worshipped by Yakub.'” (Source: Uma Back Translation)
- Yakan: “Na, about the people who have died that they will live again, this is made clear by Musa in the holy-book. He wrote hep there about the puhung bush which burned. He calls God there ‘God whom Ibrahim, Isahak and Yakub have as God.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And by means of that which Moses wrote long ago, we can know that the dead are raised, because even though at that time Abraham and Isaac and Jacob had been dead a long time, there in the writing of Moses about the bush which was on fire, he says that God is the one that Abraham and Isaac and Jacob worshipped,” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “‘And concerning also the living again of the dead, even Moses, he thoroughly confirmed that the dead live again. Because as for what he wrote concerning the burning tree/bush, it says that God is still the God of Abraham, Isaac and Jacob. That’s what it says even though plural Abraham had been-already-dead for-a-long-time.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Well, about this coming alive again of those who have died, even Moises as-you-know testifies that they really will be made alive again. Because in his account concerning the burning bush which was flaming, he called God the God of Abraham, Isaac and Jacob.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of 1 Corinthians 10:5:
- Uma: “But even though they all got those blessing from God, God did not like the behavior of many of them, and so they died scattered-all-over in the wilderness [empty field].” (Source: Uma Back Translation)
- Yakan: “But even though God helped them like that, most of them God was not pleased with their doings; therefore many of them died there in the uninhabited place.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “But in spite of the fact that God helped them very much, God was not pleased with the activity of the majority of them, and because of this they died there in the land they passed through where it seldom rained.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “But even though all of them, they experienced those-things, God rejected the majority of them, and that was the reason their bodies were scattered in the place with no inhabitants.” (Source: Kankanaey Back Translation)
- Tagbanwa: “However even though big was this grace/mercy of God that they experienced, as for the majority of them, he was not pleased with them. That’s the reason their bones are now scattered in that wilderness place.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “But afterwards, almost all of the people were not looked well upon by God in what they did. Therefore all these people died there in the wilds.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Luke 21:22:
- Noongar: “These days will become ‘The Days of Punishment’ , because everything the Scriptures say really will happen.” (Source: Warda-Kwabba Luke-Ang)
- Uma: “Because that time will be the time of the punishment of God, so that all that is written in the Holy Book is fulfilled/happens.” (Source: Uma Back Translation)
- Yakan: “For those are the days when God will punish the people and all that is written in the holy-book will be fulfilled.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Because that will be the time prophesied long ago when God will punish the people who are his enemies. And this was written by the prophets of God long ago.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Because this is the time of punishment that is the fulfillment of all that God caused-to-be-written.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Because you then will know that the time has now come for the fulfilling of all the punishment which was warned about which is contained in what is written which is the word of God, about this Jerusalem.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of 1 Corinthians 11:4:
- Uma: “If a man wears-a-veil and prays or speaks God’s words in a service, that man belittles Kristus, who is his head.” (Source: Uma Back Translation)
- Yakan: “When you gather in your prayer-house and there is a man who is going to pray or to spread/make-known God’s word, if he wears-a-headdress that means that he does not respect Almasi who is his leader (lit. for-head).” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And because of this, when you gather together in the church, if there is a man praying or explaining what God has caused him to understand, it’s necessary that he take off his hat if he has a hat on, because if he does not take it off, it’s as if Christ is not in charge of him.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Due to this orderly-arrangement, when you congregate and there is a man who is-wearing-a-headcloth (note: cloth worn over or wrapped around head as protection from wind, sun, etc.) who prays or speaks what God has made-known to him, he shames Cristo who is his leader.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Therefore the man who prays in front of everyone, or who makes known words which God has put-in-his -mind, if he does it having his face veiled, he is really insulting/belittling his like-the-head who is Cristo.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “If a man prays to God at church, or if he wants to speak the word which God gives him to speak and if he wears his hat at the time, then it appears that he does not have very much respect for Christ.” (Source: Tenango Otomi Back Translation)
