Following are a number of back-translations of Matthew 23:6:
- Uma: “They are happy to be made to sit in the honored seats in the houses of prayer.” (Source: Uma Back Translation)
- Yakan: “When they are at feasts, they want to sit in the most honored place/seat. In the prayer-house they want to sit in the places of the honored people.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “What they want is that they will be greatly honored when they attend gatherings. And when they are in the worship place, they want that they’ll be the ones asked to sit in the seats where the people high in rank sit.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “When they go to join-in-eating, they choose the important people to sit-with, and they also choose the best seats in the synagogue.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Their favorite seats at feasts are the seats where important people are seated. It’s like that too in the worship-place.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “There where people have feasts and also in the church they hunt out the chairs which are good and sit there.” (Source: Tenango Otomi Back Translation)
- Choapan Zapotec: “Also they want to sit where the respected people sit in the synagogue. Also when there is a fiesta, they want to eat first.” (Source: B. Moore / G. Turner in Notes on Translation 1967, p. 1ff.)
Following are a number of back-translations of Mark 2:22:
- Uma: “So also there is no person who pours new wine into an old container. Because when it ferments that old container will just break, with the result that the wine is spilled, and the container is wasted. So new wine must be put into a container that is also new.'” (Source: Uma Back Translation)
- Yakan: “Isa also compared his teaching with new grape juice that is filled into bags of goat hide. He said, ‘Nobody puts new grape juice that is still bubbling/fermenting, into an old bag. For if he does that, the bag will be split by the grape juice. Then the grape juice spills and the bag is destroyed. Instead new grape juice should be put into new bags.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “The same way with wine which has just been made and put into goatskin containers. You cannot put it into old containers because the container will burst and the wine will pour out and the container will also be ruined. It is necessary for wine which has just been made to be put into new containers.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Nor does anyone of-course put recently-yeasted grape juice in a dried-up leather bag, because when it ferments, the leather will crack-open and the bag will be ruined while-simultaneously the grape juice will also be thrown-away. Recently-yeasted grape juice then, it must be new leather in which it is placed.'” (Source: Kankanaey Back Translation)
- Tagbanwa: “Well, no-one also puts new drink into an already old container made of skin which no longer gives. For if like that is done, when the drink ferments/matures, of course it will cause that container to burst. Well, isn’t is so that the drink and the container will be wasted. What is good to put new into is new also, not old.'” (Source: Tagbanwa Back Translation)
- Chuj: 2Also no one puts new wine, wine which is still in the process of expanding, into on old animal-skin wine container. That skin will rip, because the wine is still in the process of expanding. Then that wine will spill out, and the skin will be torn apart because of it. But new wine is put into new skin only.”
- Choapan Zapotec: “No one pours new liquor into cracked bottles. If people pour it into cracked bottles, its heat will break them. Both will be destroyed. It is necessary for people to pour new liquor into good bottles, and not into old, cracked bottles.” (Source for this and above: B. Moore / G. Turner in Notes on Translation 1967, p. 1ff.)
- English translation by Michael Pakaluk (2019): “And no one puts new wine into old wineskins. If he does, the wine will burst the skins, and the wine gets destroyed along with the wineskins. No, he puts new wine into fresh wineskins.'”
Following are a number of back-translations of Mark 8:28:
- Uma: “They said to him: ‘There are some who say you are Yohanes the Baptizer come back to life. There are also some who say you are the prophet Elia. There are also some who say you are a prophet of long ago who has come back to life. ‘” (Source: Uma Back Translation)
- Yakan: “They answered, they said, ‘There are people who say that you are ko’ Yahiya who bathed people being alive again. Others also say that you are ko’ Nabi Eliyas. And there are also some who say that you are ko’ one of the prophets of old.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And they answered, they said, ‘There are some who say that you are John the Baptist raised from the dead, and some say that you are ancient Elijah, – and others say that you are one of the ancient prophets of God.'” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “‘Some say that you (sing.) are Juan the Baptizer. Others say that you (sing.) are Elias, and others also say that you (sing.) are one of the prophets of long-ago,’ they answered.” (Source: Kankanaey Back Translation)
- Tagbanwa: “His disciples replied, saying, ‘Some say you are Juan who was baptizing. Well as for others, they say you are Prophet Elias. Well there are those too who say you are one of the prophets of the past who has come alive again.'” (Source: Tagbanwa Back Translation)
- Choapan Zapotec: “… ‘Some say, John the Baptist, who lives again, and others say that you are Elijah who lives again, and others say that you are a man who preached God’s word a long time ago who lives again.” (Source: B. Moore / G. Turner in Notes on Translation 1967, p. 1ff.)
Following are a number of back-translations of Mark 9:42:
- Uma: “‘But who[ever] causes one small child like this child to fall with the result that they no longer believe in me, God’s punishment on that person will indeed be big. It would be far better for a big sharpening stone to be fastened to his neck and him be thrown into the sea.” (Source: Uma Back Translation)
- Yakan: “‘But whoever causes-to-sin one little child like this that believes in me, it would have been better for him to have a big stone hung around his neck and be thrown into the sea, just so that he would not be able to influence to sin.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “But if there is a person who by means of him, one of these children is successfully tempted, it is better for that person if a large grindstone is tied to his neck and he is thrown into the middle of the sea rather than through him one of these children is successfully tempted.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “‘Whoever tempts so-that even one of these lowest people who believe in me will sin, it would be better if his neck were tied-to with a heavy stone and then he were thrown into the ocean than his continuing-with his temptation.” (Source: Kankanaey Back Translation)
- Tagbanwa: “But well, whoever will cause to fall (into sin, fig.) a humble one like this child who believes in me, it would really be better if he were just weighted with a large milling stone and just dropped into the middle of the ocean. (That would be) better than that he would go through with such big evil.” (Source: Tagbanwa Back Translation)
- Choapan Zapotec: “‘If people want to direct children who believe in me to not follow me anymore, there would be less penalty for them if, before they do what they want, people were to tie heavy grindstones around their necks and throw them into a river.'” (Source: B. Moore / G. Turner in Notes on Translation 1967, p. 1ff.)
Following are a number of back-translations of Mark 10:31:
- Uma: “But many people who have big lives at this time will have small lives in the future. And many also who have small lives at this time will have big lives in the future.'” (Source: Uma Back Translation)
- Yakan: “Many who are ahead now, will be behind in the future and many who are behind now, will be ahead in the future.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “There are many people today who seem to have high status, but in the future, their status will be very small. And there are many people today whose status is very small, but in the future, their status will be high,’ he said.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “But many who are high/great nowadays will be brought-low, and also many of the low nowadays will be made-high/great.'” (Source: Kankanaey Back Translation)
- Tagbanwa: “But the truth is, there are many who are great/important today in man’s opinion who will become insignificant/low-class when that day comes. And they are many today who are only insignificant/low-class in man’s opinion who will become great/important in the kingdom of God.'” (Source: Tagbanwa Back Translation)
- Choapan Zapotec: “Some people rule the days they walk on earth. When they arrive where God is they will no longer rule. Some people don’t rule the days they walk on earth. When they arrive where God is they will rule.”
- Tlahuitoltepec Mixe: “Many whom people think are important, desirable, God is going to make small, and he will better cause to come out pretty those whom people think are not important or desirable.” (Source for this and one above: B. Moore / G. Turner in Notes on Translation 1967, p. 1ff.)
