Following are a number of back-translations of 1 Peter 3:3:
- Uma: “If you want to be beautiful, don’t [have] beauty just on the outside, like fixing your hair or beautifying the self/body with gold or expensive clothes.” (Source: Uma Back Translation)
- Yakan: “Don’t think that that is what makes you beautiful when you make your appearance good/beautiful, like when you comb your hair and when you use jewelry and when you dress well. It is not this that makes women beautiful.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “As for you women, do not think that the way you will become beautiful is by means of excessive decorating your hair and dressing yourselves with expensive things like gold and expensive clothing.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Your beauty, it should not be based on beauty-aids (al-alti: includes make-up, jewelry, etc.) that women use such as their fancifying (same root: alti) their hair, their putting on expensive bracelets and necklaces, and their putting-on-expensive -clothes.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Remember that what makes you beautiful is not fixing the hair, using of gold body ornaments and dressing in top-quality clothes, all of these being only on the outside.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Concerning how you beautify yourselves, let it not only be that you fix your hair to look beautiful, or that you decorate yourselves with gold or that you wear very good clothes.” (Source: Tenango Otomi Back Translation)
- Tz’utujil (verses 3 and 4): “Don’t set your heart on dressing yourselves up more than on having a good inner life. Don’t set your heart on on fixing your hair or in things made of gold or on expensive clothes. But what is necessary is a good inner live (…).” (Source: Callow 1972, p. 79)
Following are a number of back-translations of 1 Peter 3:4:
- Uma: “Real beauty appears from in our hearts, like for example a woman who is quiet/thoughtful and whose character is smooth/kind. That [emphatic] is the beauty that never changes, and the price of which is expensive in the sight of God.” (Source: Uma Back Translation)
- Yakan: “But/instead your beauty should be from inside your liver, that means your customs are good and you have a humble/lowly liver. This beauty will not go away/move and it is really valuable in God’s eyes/sight.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “For it is necessary that the way you become beautiful is by good works which come from your breaths, such as soft speaking and peaceful actions, for beauty like this cannot, by contrast, be removed, and it is very precious to God.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “But rather it should be based on what is in your mind/thoughts. Because the beauty that never-goes-away that is very-valuable in God’s sight, it is the beauty of a patient/gentle and peaceful person.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Rather, take good care of what is in your mind/inner-being. For what really is true beauty which doesn’t fade is that you are correctly-behaved/nice and meek/patient in all you do and say. That is beauty which God really values.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “That which you beautify yourselves with is to be that which always lasts, the beauty in your heart in that when you speak, you speak beautifully. This is what God likes very much.” (Source: Tenango Otomi Back Translation)
- Tz’utujil (verses 3 and 4): “Don’t set your heart on dressing yourselves up more than on having a good inner life. Don’t set your heart on on fixing your hair or in things made of gold or on expensive clothes. But what is necessary is a good inner live (…).” (Source: Callow 1972, p. 79)
Following are a number of back-translations of Matthew 9:34:
- Uma: “But the Parisi people didn’t believe in Yesus’ power, they said: ‘Ah, that power/authority of his is from the king of demons. That is why he has the power to make demons go away.'” (Source: Uma Back Translation)
- Yakan: “But the Pariseo said, ‘He is given power by the leader of demons that’s why he can drive out the demons.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “But the Pharisees said, ‘the boss of the demons, he’s the one who gave him the power so that he could cure those afflicted with demons.'” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “But there were Pharisees there who said, ‘The leader of the evil-spirits is the one-who-gave him the power to cause-evil-spirits -to-leave.'” (Source: Kankanaey Back Translation)
- Tagbanwa: “‘Oh,’ said the (pl.) Pariseo, ‘the one who gave him that ability to drive out evil spirits is indeed the leader/chief of the evil spirits.'” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “But the Pharisees said: ‘This man here heals people who walk with evil spirits because it is the devil himself, the boss of evil spirits, who helps him do what he does.'” (Source: Tenango Otomi Back Translation)
- Vagla: “(…) ‘Through the insides-power of the prince of bad spirits, he is able to chase bad spirits.'” (Source: Callow 1972, p. 64)
Following are a number of back-translations of Mark 5:37:
- Uma: “Yesus continued on walking, but he didn’t permit the many people to accompany him entering into Yairus’ house; only Petrus, Yakobus and Yohanes the relative of Yakobus.” (Source: Uma Back Translation)
- Yakan: “Isa did not take anybody else along only Petros and the two brothers Yakub and Yahiya.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And then the only ones whom Jesus allowed to go with him and Jairus was Peter, James, and John the sibling of James.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “And Jesus did not permit anyone to go-with him except Pedro and the siblings Santiago and Juan.” (Source: Kankanaey Back Translation)
- Tagbanwa: “And then he said to that crowd that they were to stay behind now. The only ones he took with him were Pedro and those two brothers Santiago and Juan.” (Source: Tagbanwa Back Translation)
- Kuku-Yalanji: “Jesus said: ‘Peter, James and John you come with me. Nobody else come.” (Kuku-Yalanji tends to use direct speech; source: Callow 2007, p. 18)
Following are a number of back-translations of Mark 12:41:
- Uma: “Yesus sat close to the box for putting offering money in, and he watched the people who were putting in their offering money in it. Many rich people put in no small amount of money.” (Source: Uma Back Translation)
- Yakan: “So-then Isa was sitting facing the container-for money in the temple. He was watching the people dropping money into the container. Many rich people dropped much money.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “There was a time then when Jesus was sitting inside the church, the House of God, near the place where the money offerings were put. He was watching the people putting their offering in the container. There were many rich people there putting in a large amount of money.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Then Jesus went and sat facing the place-for-inserting money in the Temple. Then he watched the many-people inserting (as through a slot) their money. Many rich-people inserted much.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Well Jesus sat down there beside where money was dropped which was being given there in the Templo. He was observing the people who were dropping (money). Many were the wealthy who were dropping large amounts.” (Source: Tagbanwa Back Translation)
- Walmajarri: “When Jesus was sitting in God’s house, men and women were going through. They were putting money in for God. As they were going they were putting it into a vessel for money. Jesus was sitting looking at them.” (Source: Callow 1972, p. 75)
Following are a number of back-translations of Acts 16:3:
- Uma: “It was Paulus’s desire that Timotius go with him on his journey to carry the Good News. That is why he circumcised him first according to the Law of Musa. His intention in circumcising him was so that the Yahudi would receive him, because all the Yahudi people in that land knew that his father was Yunani.” (Source: Uma Back Translation)
- Yakan: “Paul wanted to take Timoteo along as his travelling companion. But all the Yahudi in those places knew that Timoteo’s father was a Girik therefore Paul first circumcised Timoteo so that he would be respected by the Yahudi.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Paul wanted to take Timothy along with them, so he circumcized him. The reason he circumcized Timothy was so that the Jews there in the villages where they travelled would not be disgusted with Timothy, because all the Jews there, they knew that Timothy’s father was a Greek.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “and Pablo wanted to take-him -along. But because all the people there knew that his father was a Gentile, Pablo had-him -circumcised first so that the feelings (lit. thoughts) of their fellow Jews in the various-towns where-they -would-go would not be injured.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Pablo wanted to cause him to go along on that journey of theirs, therefore he asked him. But before they set out, he circumcized him so that the minds/thinking of the Jews there wouldn’t be agitated. For everyone knew that Timoteo’s father was a Griego, and as for the Griego, circumcizing wasn’t their custom.” (Source: Tagbanwa Back Translation)
- Apinayé: “Paul arrived and saw him, and wanted to take him along with them. But Timothy was a mixed breed. His mother was an Israel but his father was a non-Israel. Thus Timothy was a mixed breed. Because the Israel ones knew it, Paul circumcised Timothy.” (Source: Callow 1972, p. 47f.)
Following are a number of back-translations as well as a sample translation for translators of Genesis 1:29:
- Kankanaey: “The fruit of the trees and other-things that can-be-planted, I will give you so that that’s what you will eat.” (Source: Kankanaey Back Translation)
- Newari: “God said — ‘Listen, I have given you all kinds of seed-bearing grain and fruit-bearing trees with seeds. This will be your food.” (Source: Newari Back Translation)
- Hiligaynon: “Then God said, ‘I am-giving you (pl.) the plants that have seeds and trees that bear fruit in-order for you to eat.” (Source: Hiligaynon Back Translation)
- English: “God said to the humans, ‘Listen! I have given you all the plants that produce seeds, all over the earth, and all the trees that have seeds in their fruit. All these things are for you to eat.” (Source: Translation for Translators)
- Cashinahua “Look, all the vegetables that have seeds, which are certainly all around, each of these vegetables with seed I certainly give you them. The trees which have fruit and their fruit has seed, I certainly give you them; you are to eat them.” (Callow [1972, p. 16] explains: “Cashinahua has a range of verbal affixes indicating certainty or uncertainty on the part of the speaker […] They are of frequent occurrence in conversation, and must be used correspondingly frequently in the translation, otherwise the reported conversation on Scripture will sound flat and unnatural.”)
