Following are a number of back-translations of Luke 15:1:
Mairasi: “One day the people who collect money pertaining to head payment [tax collectors] and people who are called ‘bad’ were watching Him, they themselves came [and] were listening to Yesus.” (source: Enggavoter 2004)
Noongar: “One day many tax collectors and other people who were rejected, they came to hear Jesus speaking.” (Source: Warda-Kwabba Luke-Ang)
Uma: “One day, many tax collectors and other people who were said by the people to have evil behavior arrived to hear the words of Yesus.” (Source: Uma Back Translation)
Yakan: “One day many people who collect payment for the government and other people who do not follow the religious law came close to Isa for they wanted to hear his teaching/preaching.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And at that time there were many sinful people, like tax collectors and law-breakers, and they went to Jesus because they wanted to listen to his teaching.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Many tax collectors and others whom the Jews called sinners were going to listen to what Jesus was-teaching.” (Source: Kankanaey Back Translation)
Tagbanwa: “There were now many going to Jesus who were official receivers of payment to the government and others who were regarded by their fellow-countrymen Judio as sinful. They wanted to listen to his teaching.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of 1 Corinthians 16:2:
Uma: “Every Sunday, every one of you set-aside money in your house, each one according to what-you-have-gotten/your-income. Store that money until I arrive, so that it won’t be that when I arrive, only then you gather it.” (Source: Uma Back Translation)
Yakan: “Every Sunday each one of you should put aside beforehand money for your helping them. Figure out your earnings of the past week. If your earning was much you ought to give much; if little, only little. And gather all the money in order that when I come there, your help is ready beforehand.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Every Sunday, now it’s necessary that each of you prepare what he is going to give to God. According to what you have gained, it’s necessary you set aside God’s share. And keep this so that when I come there, it will no longer be necessary for you to collect any money because it will already be prepared.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Each of you should weekly set-aside what he will give in proportion to his income so that the money that will be given will be saved-up and you won’t have to gather it when I go there (near addressee).” (Source: Kankanaey Back Translation)
Tagbanwa: “Each Sunday it would be good if each one now puts-aside something, according to how much money he obtained that week. If like this is done, I will not have to cause-you -to-give when I come there.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “When you get together on Sunday, each time you do so every believer should bring a bit of money for the offering which is collected. Therefore when I come there where you live you won’t have to gather the money then. You will already have put aside however much you could from your earnings.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Luke 16:1:
Noongar: “Jesus said to his disciples, ‘A boss had much money and his worker looked after his property. People told the boss his worker misused his property.” (Source: Warda-Kwabba Luke-Ang)
Uma: “Yesus also said saying to his disciples: ‘There was a rich man, and he had a servant to held [i.e., managed] his money. Someone accused that servant to the rich man, they said: ‘He continually gives away/wastes [lit, gives dry] your (sing.) money!'” (Source: Uma Back Translation)
Yakan: “Then Isa told his disciples another parable. He said, ‘There was a rich man who made one of his servants the caretaker/manager of all his wealth. Then that caretaker was reported to him that he always deceived and destroyed the wealth of his master.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And Jesus told his disciples another parable; he said, ‘There was a rich man and he put one of his servants in charge of all his wealth. There was also another person who accused to the rich man that, as for that servant he put in charge, he was wasting the money of his master.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Then Jesus again parabled to his disciples and said, ‘There was an employee of a rich-man who was in charge of his riches. Whereupon there was someone who accused him saying that he was spending the possessions of that rich-man.” (Source: Kankanaey Back Translation)
Tagbanwa: “And then Jesus spoke to his disciples. He said, ‘There was a rich person who had a manager. It was reported (as an accusation) to him that all his assets/possessions were being spent-too-freely by that manager of his.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of 2 Corinthians 1:10:
Uma: “So, relatives, he did release us (excl.) from those severe difficulties yesterday, to the point that we (excl.) didn’t die after all. And he will also release us (excl.) from the difficulties that happen now. And we (excl.) trust/hope he will release us (excl.) from difficulties that will happen in the coming days.” (Source: Uma Back Translation)
Yakan: “At that time we (excl.) were brought out/freed by him from the danger of almost being killed and he will also bring us (excl.) out in the future. We (excl.) just trust God that he will bring us (excl.) out/free us.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And God helped us and strengthened us, that’s why we escaped and we were not killed; and we know that He will continue to help us (excl.). Our trust is very great that He will not stop helping us.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “And he truly did save/rescue us (excl.) from our (excl.) fearful hardships, and he will save us (excl.) in-the-future. He is the one in-whom-we (excl.) continually -hope that he will continue to save us (excl.),” (Source: Kankanaey Back Translation)
Tagbanwa: “He really saved us (excl.) from the death that we were facing. And we (excl.) are absolutely certain that he will continue to save us from everything life-threatening that keeps happening.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “But God truly saved me at the time I was about to be killed. And until now he helps me. And I am assured that as I continue to suffer, he will continue to save me.” (Source: Tenango Otomi Back Translation)
Highland Totonac: “The one who saved us from our troubles, will in the same way save us again. This is the one in whom we have confidence and hope that he will save us again.” (Source: Herman Aschmann in The Bible Translator 1950, p. 171ff. )
Following are a number of back-translations of Luke 17:2:
Noongar: “Better for him, if people tied one big stone to his neck and they threw him into the sea! Much worse for him if he makes one of these children do wrong!” (Source: Warda-Kwabba Luke-Ang)
Uma: “It would be better if a sharpening stone were tied to their necks and they were thrown into the sea, than that they cause-to-fall even one person whose faith is small, until he does sins.” (Source: Uma Back Translation)
Yakan: “It would be better for him if a big stone would first be hung around his neck and he would be dropped into the sea so that he could not tempt to sin one of these who have a lowly/humble liver and trust in me.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “If a large grindstone is tied to his neck and he’s thrown into the depths of the sea, that would be better than his punishment if by means of him, even one of these children sins.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “It would be better if his neck were-hung-with a heavy rock and-then he were thrown into the ocean than his tempting-to-sin even one of these who are the lowest (i.e., least important) people.” (Source: Kankanaey Back Translation)
Tagbanwa: “It would be better for a person to be weighted with a big milling stone and just thrown in the middle of the deep water. Better than that he cause-to-fall-into-sin a humble-person who believes-in/obeys me.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of 2 Corinthians 3:1:
Uma: “But don’t you say that we (excl.) are praising ourselves again here/now! We(excl.) are not like some of those religion teachers there [with you (implied in locational)]. When they arrive in your village, they show letters of praise from others so that you will receive them. And if they leave your village, they also request praise letters from you. We(excl.) don’t need to get letters like that.” (Source: Uma Back Translation)
Yakan: “Perhaps you say that we (excl.) make ourselves great again so that we (excl.) might be accepted by you. We (excl.) are not like the others. We (excl.) don’t have to carry letters that we (excl.) are truely gurus (religious teacher) when we (excl.) go to visit you, or to ask for a letter from you when we (excl.) go to a different place.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Perhaps you are thinking mistakenly that this is just only our boast. We are not like others who teach, because you won’t accept them if they have no letter which they can show which says that their activities are not bad. And in the same way also, they are not accepted by other people if they have no letter like that which comes from you.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Maybe you think/say that here we (excl.) are boasting-about ourselves (excl.) again, but is it indeed-the-case (RQ implying of course not) that we (excl.) need to do that? Is it indeed-the-case that we (excl.) need letters to introduce (lit. make-known) ourselves to you? Is it also necessary that we (excl.) have-you -write something that we (excl.) will show to people in other towns/countries where we (excl.) go? That (empathy particle) is what others are doing, but we (excl.) don’t need to.” (Source: Kankanaey Back Translation)
Tagbanwa: “Maybe you mistakenly-thought that we (excl.) are praising ourselves so that you will accept us (excl.). What’s this, are we (excl.) like others who need a letter to show to you which testifies to the good-quality of their ways/nature, or a letter which is your testimony concerning their ways/nature which they will show to others they are teaching?” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Let it not be said that I speak this word in order to boast. Do you think that it is necessary for me to carry a letter to deliver to you which tells that the word I do is good? Or that you need to give me a letter to take with me which says that the word I do is good, like some need?” (Source: Tenango Otomi Back Translation)
Warlpiri (verses 1-3) “You people talk and reckon that I am just boasting and calling myself big. But me, you people know me as a Church Apostle. I am not like many others who reckon that they themselves are Apostles. They show you papers/letters with their names so that you can look at them and know, so they reckon, that they are Apostles. And as for me, I am not asking you so that you can give me a paper like that so that I can go around showing it. You people are like a paper with story that God wrote in my heart. When other people see you, they think about me as God’s Apostle. And they know you also that you are like a letter that Christ Jesus wrote on paper. He did not write the story on stone with something like charcoal. In your hearts he wrote it with God’s Holy Spirit, God who is really alive. This certainly is the paper I show to people.” (Source: Carl Gross)
Following are a number of back-translations of Luke 17:34:
Noongar: “I tell you, that night, two people will be asleep in one bed; one person will be taken and the other person will remain.'” (Source: Warda-Kwabba Luke-Ang)
Uma: “‘Truly I say to you: On the day of my return, two people who sleep together at night, one will be taken, the other will be left behind.” (Source: Uma Back Translation)
Yakan: “I tell you, when I come back here, there will be two lying together at night, one will be taken and the other left behind.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And at that time, if my return takes place at night and there are two people sleeping together, one will be able to go along with me and the other will be left behind.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “I tell you that if it is night when I come and there are two sleeping-together in one bed, one will be taken and one will be left.” (Source: Kankanaey Back Translation)
Tagbanwa: “What I will say to you really is true that at my returning here, people will be divided up. If night is when I come, maybe there will be two persons sleeping together but if they are not the same in being my people, one will be left, only one taken.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of 2 Corinthians 4:15:
Uma: “All the troubles that we (excl.) carry [on our (excl.) backs (implied in verb)], we (excl.) carry so that you [emphatic] will get goodness. For if more and more people hear the Good News and God lifts them from the punishment of their sins, more and more also will say thank you to God, with the result his name will be made big.” (Source: Uma Back Translation)
Yakan: “All the persecution that comes to us (excl.), is for your good (lit. comes home to your good.) And when there will be really (many) added to the ones trusting in Isa Almasi because of God’s help to them, na, many of those people will give thanks to God, therefore he will really be praised.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And the reason that we endure all the hard things is so that you might be better off. Because if there are many people who come to realize the favor of God, then the number of people who will give thanks to God will increase and God will be made famous.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “We (excl.) endure all these hardships, because we (excl.) want it to result to your benefit so that the people who share-in-experiencing God’s grace will become-many. Because if they become-many, those who thank God will also become-many and he will be praised-thereby.” (Source: Kankanaey Back Translation)
Tagbanwa: “We (excl.) are enduring all the hardships that come to us because this is for your benefit, and to God’s praise. Because if many will be able to receive this grace/mercy of his, the number of those who are thanking and praising him will all the more increase.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Concerning all the suffering I go through, I give myself to suffer because I search for how you will meet up with the grace of God. When many people meet the grace of God, then these many people will thank God, and thus all these people will praise God.” (Source: Tenango Otomi Back Translation)
