Following are a number of back-translations of Matthew 5:29:
Uma: “So if for example our (incl.) right eye causes [lit., carries] us (incl.) to sin, scoop it out and throw it away. It is far better that one of our (incl.) eyes is lost, than our (incl.) whole body be thrown into hell.” (Source: Uma Back Translation)
Yakan: “If your right eye influences you to sin, leave that sin of yours. Figuratively as if you dig out your eye and throw it away. It is better if you no longer have one of your eyes than that your whole body be thrown into hell.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And if it is your right eye that causes you to sin, dig it out and throw it away. It is better if you have no eye rather than your being thrown into the fire of hell with your whole body.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Therefore if your (sing.) right eye is the cause-of-your (sing.) -sinning, extract it to throw it away. Because it’s-preferable if your (sing.) body has a part taken-from-it (root word: lack) than that your (sing.) body have no lack and you (sing.) be thrown into hell.” (Source: Kankanaey Back Translation)
Tagbanwa: “Therefore if your (sing.) eye is the source of what causes you to sin, just pluck it out and throw it away. Because it’s better if there’s a part of your body subtracted, rather than still having a complete body which will be thrown into the fire that doesn’t die down, which is punishment by God.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “So now, if you say that it is the fault of your eye, the right one, that you commit sin, then pluck out your eye and throw it away. It is better that you have lost an eye rather than you go to hell with all your body.” (Source: Tenango Otomi Back Translation)
Martu Wangka: “Jesus said to them another talk like this, ‘If you see with your eye, and think about doing bad, if you have thought like that with the intention of doing bad, then you should dig out your eye and throw it away. If you think and do like that, You will sit well with one eye without doing bad so that you won’t be sent to the fire if you should do bad.'” (Source: Carl Gross)
Following are a number of back-translations of 1 Corinthians 11:9:
Uma: “And also, it was not man who was made to help woman, it was woman [emphatic] who was made to help man.” (Source: Uma Back Translation)
Yakan: “And the man was not created because of the woman but the woman was created so that she would be a companion for the man.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “The reason that God created man was not so that woman might have a companion, but rather he created the woman so that the man might have a companion.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Furthermore God didn’t create the man for the woman but the woman for the man.” (Source: Kankanaey Back Translation)
Tagbanwa: “And it was not for the benefit and happiness of the woman that God created the man, but rather for the benefit and happiness of man that he created the woman.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Woman was made in order to be a helper for the man, it wasn’t that the man was made in order to be a helper for the woman.” (Source: Tenango Otomi Back Translation)
Martu Wangka: “The Father made the man to look after the woman as a boss and he did not make the man so that the woman would look after him as a boss.” (Source: Carl Gross)
Following are a number of back-translations of 2 Timothy 2:20:
Uma: “In a big house there are many kinds of stuff in the kitchen. There are good things, for instance things made of gold and silver. There are also some made from wood or just from clay. The good things are used if there is a guest that is honored. The things that aren’t so good are used daily.” (Source: Uma Back Translation)
Yakan: “I will tell you a comparison/parable, Timoteo. In a big house where a rich person lives are many kinds of equipment. There are gold plates and silver plates. These valuable plates are used only if there are important people visiting them. There are also in that house wooden plates and clay pots. These are used every day.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “In any large house there are implements of gold and silver, and there are also implements of wood and pottery. The owner of the house sets aside those implements of gold and silver for they are dear to him. But the others are not so dear to him.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “In the large house of a rich-person, the types of things-used are not the same. There are (things) made of gold and silver whose use is valuable/important, there are also (things) made of wood and clay for whatever.” (Source: Kankanaey Back Translation)
Tagbanwa: “For let us use as an illustration an elaborate house. It isn’t as if all the utensils there are gold and silver. There are indeed those made of wood and clay. These made of gold and silver, they’re only used on high/important days. These made of wood and clay, they are for everyday use.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “In a large house the dishes are not the same. There are dishes of gold, there are dishes of silver. There are wooden ones. There are dishes of clay. Concerning these dishes, there are some which are special, and also there are those which are not special.” (Source: Tenango Otomi Back Translation)
Natügu (verses 20-21): “In our way, when a big man comes to our house, we give him very nice food, in our honouring him. But when we stay alone, we don’t habitually eat food like that given to him. And this is the talk-picture that we must follow. And we also will be like that good food if we purify ourselves from those bad things. Because it is we who are chosen to help our Lord. So, we are already prepared to do very nice things.” (Source: Carl Gross)
Following are a number of back-translations of Matthew 5:30:
Uma: “If for example our (incl.) right hand causes us (incl.) to sin, cut it off and throw it away. It is far better that one of our (incl.) hands is lost, than our whole body be throw into hell.” (Source: Uma Back Translation)
Yakan: “And if your right hand influences you to sin, leave that sin of yours. Figuratively as if you chop off your hand and throw it away. It is better if one of your hands is chopped off than that your whole body goes to hell.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “If it is your right hand that causes you to sin, cut it off and throw it away. It is better for you not to have a hand than for you to be thrown into hell with the whole body.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “And if it is your (sing.) right hand that is the cause-of-your (sing.) -sinning, cut it off to throw it away. Because it’s-preferable if your (sing.) body has a part taken-from-it than that your (sing.) body have no lack and you (sing.) be thrown into hell.'” (Source: Kankanaey Back Translation)
Tagbanwa: “It’s like that too with your hand/arm, even if it’s your right one, that you should cut it off if that’s where you are getting sin from, and throw it away. Because it’s really better to have a subtraction from the body, rather than a whole body which will be thrown into the fire which has no dying down, which is punishment by God.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “If you say that it is the fault of your hand, the right one, that you commit sin, then cut off your hand and throw it far away. It is better that you have lost a hand rather than you go to hell with all your body.” (Source: Tenango Otomi Back Translation)
Martu Wangka: “‘If you are thinking about doing bad with your hand, and you are thinking like that with the intention of doing bad, then as a result of that, you should chop off your hand and throw it away. You should do like that, and then you will be with one hand but you will sit well and you will not do bad so that you can avoid the fire if you did do bad.'” (Source: Carl Gross)
The Hebrew, Aramaic, Greek, and Latin that is often translated as “gentiles” (or “nations”) in English is often translated as a “local equivalent of ‘foreigners,'” such as “the people of other lands” (Guerrero Amuzgo), “people of other towns” (Tzeltal), “people of other languages” (San Miguel El Grande Mixtec), “strange peoples” (Navajo (Dinė) (this and above, see Bratcher / Nida), “outsiders” (Ekari), “people of foreign lands” (Kannada), “non-Jews” (North Alaskan Inupiatun), “people being-in-darkness” (a figurative expression for people lacking cultural or religious insight) (Toraja-Sa’dan) (source for this and three above Reiling / Swellengrebel), “from different places all people” (Martu Wangka) (source: Carl Gross).
Tzeltal translates it as “people in all different towns,” Chicahuaxtla Triqui as “the people who live all over the world,” Highland Totonac as “all the outsider people,” Sayula Popoluca as “(people) in every land” (source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.), Chichimeca-Jonaz as “foreign people who are not Jews,” Sierra de Juárez Zapotec as “people of other nations” (source of this and one above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.), Highland Totonac as “outsider people” (source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.), Uma as “people who are not the descendants of Israel” (source: Uma Back Translation), “other ethnic groups” (source: Newari Back Translation), and Yakan as “the other tribes” (source: Yakan Back Translation).
In Chichewa, it is translated with mitundu or “races.” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
Following are a number of back-translations of 2 Corinthians 1:21:
Uma: “God himself is the one who strengthens us all, both us (excl.) and you, relatives, so that we (incl.) are connected with Kristus. He purposely chose us (incl.) to be his portion,” (Source: Uma Back Translation)
Yakan: “God is hep the one who helps us (incl.) so that our (dual) trust in Isa Almasi is really firm. And it is also God who chose us (incl.) to become his portion to belong to him.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Because as for God, He is the one who strengthens our belief in Jesus Christ, and He’s the one who chose us (incl.).” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “This God is the one who is-strengthening our faith in Cristo and he has chosen us to serve him.” (Source: Kankanaey Back Translation)
Tagbanwa: “This God is the one who makes us (excl.) firm/stable, and you also, so that our believing/obeying Cristo is firmly-founded, and God is also the one who raised us up to be his servants.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Concerning myself and also you, it is God who strengthens us so that we do not separate from Christ. God has made us to be his people.” (Source: Tenango Otomi Back Translation)
Warlpiri: “God unites us with Christ Jesus altogether, you people and us Apostles. God alone chose us so that we can live and work for him.” (Source: Carl Gross)
Following are a number of back-translations of 2 Timothy 2:21:
Uma: “So, if we release/stop our evil character, we become like the good things, that are used to honor guests. Its meaning, we become workers who are holy and useful to our Lord, and we are ready to do every kind of good work.” (Source: Uma Back Translation)
Yakan: “So-then we (incl.) the ones who trust Isa are figuratively those valuable things/equipments. If our (incl.) livers are clean/holy and we (incl.) abandon all our (incl.) evil deeds we (incl.) are precious/valuable to God because we (incl.) are entirely for God. So-then he has a use for us (incl.) and we (incl.) are ready/prepared to do everything which is good.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “As for the person who wants to be considered dear and set aside by God like those very precious implements, he must have done with all evil behavior and then he will be worthy to be used by God for every kind of good work.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “So also with a person, if he distances-himself from all evil, the Lord will use him for (something) important/valuable, because he will be suitable and ready to be used for all good that is-to-be-done.” (Source: Kankanaey Back Translation)
Tagbanwa: “Well now, those people who go far from all evil, they are like these utensils which are far-from-ordinary. For that is who has made sure he belongs to his Lord, one who is useful and is always ready to do whatever good work.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Like this it is in the church, not all of the people have separated from evil. But the person who wants to separate from evil is the person who does the work of God. He works in what is special.” (Source: Tenango Otomi Back Translation)
Natügu (verses 20-21): “In our way, when a big man comes to our house, we give him very nice food, in our honouring him. But when we stay alone, we don’t habitually eat food like that given to him. And this is the talk-picture that we must follow. And we also will be like that good food if we purify ourselves from those bad things. Because it is we who are chosen to help our Lord. So, we are already prepared to do very nice things.” (Source: Carl Gross)
Following are a number of back-translations of Matthew 6:12:
Uma: “Forgive our wrongs, like we also forgive the wrongs of our companions,” (Source: Uma Back Translation)
Yakan: “Forgive our sins as we also forgive those who sin against us.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Forgive us our sins like our forgiving the one who sins against us.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Forgive our (excl.) sins, because we (excl.) also have forgiven those who sinned against us (excl.).” (Source: Kankanaey Back Translation)
Tagbanwa: “Forgive, too, our sins, the same as we do as we forgive those who sin against us.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “And forgive our sins, like we also forgive those who do bad to us.” (Source: Tenango Otomi Back Translation)
Chichewa (interconfessional translation, 1999): “Forgive us our sins, even as we ourselves forgive those who wrong us.” (Source: Wendland 1998, p. 157)
Martu Wangka: “When another person does wrong to me, I should not in return do wrong to them — I should go and talk about being reconciled together. When I talk like that, to that person, then following that, I am asking you, you throw out my badness.” (Source: Carl Gross)
