Following are a number of back-translations of Matthew 12:35:
Uma: “People who are good, definitely speak words that are good, because they continually think-about good [things/matters]. So also evil people, their words are also evil, because they continually think about evil [things/matters].” (Source: Uma Back Translation)
Yakan: “A good person has good customs and says good things because he is/has good in his liver. But a bad person because he is/has bad in his liver therefore his customs and his speech are bad.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “A person whose custom is good, what he says also is good. A person whose custom is bad, what he says is also bad.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “The good person, what he brings-out is good, because of-course what is stored in his mind is good. But the bad person, what he brings-out is bad, because of-course what is stored in his mind is bad.” (Source: Kankanaey Back Translation)
Tagbanwa: “Because as for a person whose nature/ways are good, what comes out of his mouth is always good, because wholly good is what he stores in his mind. However as for the person who stores wholly evil in his mind, wholly evil indeed comes out of his mouth.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “The good person speaks the good word because his heart is good. But the person whose heart is not good has evil words in his heart and these come from his mouth.” (Source: Tenango Otomi Back Translation)
German New Testament translation by Berger / Nord (publ. 1999): “Like a large chest, a person’s heart contains a store from which he draws what he shares with others. If the heart contains a treasure, then what a person passes on is good. If it contains only worthless junk, he is passing on bad things.”
Following are a number of back-translations of Revelation 11:4:
Uma: “Those two witnesses are compared to two olive trees and two lampstands [lit., lamp feet] that stand in front of God, the Lord of the whole world.” (Source: Uma Back Translation)
Yakan: “Those two witnesses, they are called two olive trees and two lamps placed before God, the ruler of the world.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And those two preacher people, they are the two people prophesied long ago who are like trees and two lamps which are placed before the Lord of all the earth.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “These two witnesses, these are the ones who were illustrated long ago by two olive (loan olivo) trees and the two places-for-putting lights which are located before God who is Lord of people on the earth.” (Source: Kankanaey Back Translation)
Tagbanwa: “There were two olibo trees mentioned by a prophet in the past. Well, what he was meaning is these two testifiers. And another illustration of them is two lamp stands standing in the presence of God, he who controls the whole world.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “These two persons are represented by the two trees of olives. And they are also represented by the two candle holders which are in the sight of God, he who rules the earth.” (Source: Tenango Otomi Back Translation)
German (New Testament translation by Berger / Nord (publ. 1999)): “These two witnesses were announced by the prophet Zechariah with the image of the two olive trees and the two lamp stands placed before God.”
Following are a number of back-translations of Luke 22:27:
Noongar: “Who is the greatest? The person sitting eating? Or the person giving him his food? Truly, the one sitting. But I sit among you like a person working for you.” (Source: Warda-Kwabba Luke-Ang)
Uma: “I ask you first: who is of highest rank? The one who sits eating, or the one who serves? Certainly the person who sits. But here am I in the midst of you like a person who serves you.” (Source: Uma Back Translation)
Yakan: “Who is greater, the one sitting down and eating or the one serving him? Is it not the one sitting and eating? But I am here with you like a servant.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Now for example, who is the greatest? Is it the one who sits down to eat, or is it the servant who serves him? Well certainly the one who is greatest is the one who sits down; but in spite of that, I your master, I am like a person who serves you.'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Who perhaps is the higher, the one who sits to eat or the one who serves him? The one who is served who eats, is it not so? But here I am serving you like a servant.” (Source: Kankanaey Back Translation)
Tagbanwa: “For who is more important, the one sitting at the eating-place or the waiter? Isn’t it so that it’s the one being served? But I who am your Lord am here among you like your servant.” (Source: Tagbanwa Back Translation)
German New Testament translation by Berger / Nord (publ. 1999): “You can see that clearly: He who serves at the table stands, and he who lets himself be served lies down. Is the one who lies down greater? I am among you as your servant.”
Following are a number of back-translations of Matthew 5:32:
Uma: “But I say: whoever divorces [lit., releases] his wife, but his wife did not do wrong behavior [sexual connotation], he sins, because the one who divorces causes [lit., carries] his wife to commit adultery, if she should marry again. And the man who marries another’s ex-spouse, he also is committing adultery.” (Source: Uma Back Translation)
Yakan: “But I, I say: when a man divorces his wife, and his wife has not committed adultery, the man is the reason for the adultery of the woman if she marries again. And whoever marries her commits adultery also.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “But my teaching is: if a man that divorces his wife and she has not committed adultery against him, this man commits sin, for by means of this he is saying that his wife has committed adultery against him. And the man who marries that woman who was divorced by her husband, also sins.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “But I say to you that the man who divorces his wife except if she committed-adultery (lit. manned-with), he causes-her-to-become an adulteress (lit. one who mans-with) if she marries again. The man also who marries a woman who has-been-divorced sins just the same by adultery (loan kamalala).'” (Source: Kankanaey Back Translation)
Tagbanwa: “But now/today, I am the one saying to you (pl.) that a man has sinned who divorces his wife when she hasn’t been compromised/acted-immorally-with by another man. Of course he has sinned because he will have caused this wife of his to fall-into-sin(fig.) of immorality if she then marries someone else. And whoever marries this woman who has been divorced, he also will have committed immorality.'” (Source: Tagbanwa Back Translation)
Tenango Otomi: “But I tell you that concerning a woman who is divorced by her husband, if she then marries another man, these two are committing sin. But it is the sin (fault) of the man who divorced the woman that this happens, because only a woman who has committed adultery can be divorced.” (Source: Tenango Otomi Back Translation)
German New Testament translation by Berger / Nord (publ. 1999): “Anyone who separates from his wife without her having broken the marriage causes her to break the [existing] marriage. And whoever marries a woman whose husband has separated from her breaks her [still existing] marriage.”
Following are a number of back-translations of 2 Corinthians 6:7:
Uma: “It is clear that we (excl.) are God’s workers, for we (excl.) announce the true teaching, God’s power is clear in our (excl.) work. We(excl.) always have upright behavior, and that upright behavior of ours(excl.) we (excl.) consider our (excl.) sword and our (excl.) shield, for when our (excl.) behavior is upright, we (excl.) can oppose enemies and we (excl.) can ward-off the enemy’s persecution [of us].” (Source: Uma Back Translation)
Yakan: “Our (excl.) teaching is the true teaching and it is clear that God’s power is here with us (excl.). Our (excl.) straight behavior is figuratively like the equipment of a soldier for fighting his enemies and covering/shielding himself.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “We teach the true word of God and the power of God helps us. By means of all of these, we can be identified as servants of God. Our shield and our sword is righteous doing.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “our (excl.) teaching what is true, and the power of God which he shows by-means-of us (excl.). We (excl.) also have righteousness that God gives which is compared to our (excl.) sword and shield.” (Source: Kankanaey Back Translation)
Tagbanwa: “in our (excl.) teaching of the truth, and in the supernatural-power of God in our (excl.) lives. Our (excl.) righteousness in the sight of God, that is like the blade we (excl.) fight with and also what- we -use-as-a-shield against our enemies.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “God has strengthened me so that I am able to speak well the true word. And I earnestly endeavor to walk in all that is good so that in no way am I overcome by the evil which is everywhere.” (Source: Tenango Otomi Back Translation)
German New Testament translation by Berger / Nord (publ. 1999): “Strengthened by God himself, I want to say what is reliable. With both hands, I want to fight for more justice.”
Varisi “By the message that we (excl.) preach and the power of God, we take righteousness as a shield in our left hand and a sword for fighting in the right hand, so that we will be able to defeat the rubbish ways.” (Source: Carl Gross)
Following are a number of back-translations of Matthew 16:26:
Uma: “What is the use we (incl.) gather all the riches of the world, if we (incl.) do not receive good life in the future. For there is nothing that we (incl.) may exchange for that good life.” (Source: Uma Back Translation)
Yakan: “For a person, even if he owned all the wealth in the world, there would be no use in it if he does not have everlasting life. For there is no wealth in the world that can redeem him so that he has everlasting life.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Even if a person comes to own the whole world, it is worthless for him if he is not given life forever. For there is nothing which he can exchange so that he will be able to own life forever.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Because what do-you-suppose will a person be-able-to-gain if he comes-to-own the entire world and then his life is lost and he is punished for ever? None! Because there is nothing that a person can give-in-exchange for his life.” (Source: Kankanaey Back Translation)
Tagbanwa: “For what does a person gain, even supposing all the wealth here in the world would be his, if his soul/spirit will be lost-permanently because it will have to go there to hardship/suffering which is without ending? Of course there’s nothing he can do which could free him from there.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Because the person will not gain anything even though he becomes the owner of all the world and then loses his soul. No matter how much money he will pay, yet he is not able to save his soul.” (Source: Tenango Otomi Back Translation)
German New Testament translation by Berger / Nord (publ. 1999): “What good is it if the whole world lies at your feet, but you have to pay for it with your heart? What is more precious than one’s heart?”
Following are a number of back-translations of Luke 22:31:
Noongar: “‘Simon, Simon! Listen! God knows about Satan, he will test all of you, separating the good and bad, the same as farmers separating seed and waste.” (Source: Warda-Kwabba Luke-Ang)
Uma: “After that, the Lord Yesus spoke to Simon Petrus, he said: ‘Ee’, Simon! Hear: The King of Evil-ones has been given the opportunity to tempt you all. Like rice that is winnowed, like that also will be the severity of the temptation that strikes you.” (Source: Uma Back Translation)
Yakan: “Then Isa said to Petros, ‘Simon, listen. The leader of demons has asked permission to test you (pl.) if he can influence you (pl.) to the bad. His testing is as if rice is winnowed and the kernels and the chaff are separated.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And Jesus said to Simon Peter, he said, ‘Hey Simon, I have something to say to you. God has allowed Satan to try to test all of you. His testing of you will be like separating the husk from the grain, because perhaps your faith is just like husks.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Then Jesus said to Pedro, ‘Simon, please listen to what I say. Satanas has requested opportunity to test you all so that he will see if any among you will be separated like the separation of hulled-rice and husks when it is winnowed.” (Source: Kankanaey Back Translation)
Tagbanwa: “And then Jesus said to Simon Pedro, ‘Simon, you (pl.) are being asked for by Satanas to be tested by him. Well, it is being permitted that all of you, your believing/obeying will be tested.” (Source: Tagbanwa Back Translation)
German New Testament translation by Berger / Nord (publ. 1999): “Simon, Simon, Satan has stipulated that he can shake you up as if you were on a sieve.”
Following are a number of back-translations of Matthew 5:38:
Uma: “‘You know the command long ago that says: ‘If there are people fighting, and one pries/gouges out the eye of the other or pulls out the teeth of the other, pry/gouge his eye out too, and pull out his teeth too.'” (Source: Uma Back Translation)
Yakan: “‘You have heard this teaching, it says, ‘If a person destroys the eye of his companion, his eye shall also be destroyed, and if a person knocks out a tooth of his companion, his tooth shall also be knocked out.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “You know also that which was taught long ago that if there is a person who inadvertently destroyed the eye of his companion, it can be that his eye also is destroyed. And if there is a person who inadvertently destroyed the tooth of his companion, it can be that his tooth will also be destroyed.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “‘You have also heard what was commanded back-then saying, ‘An eye is the payment of an eye, a tooth for a tooth.'” (Source: Kankanaey Back Translation)
Tagbanwa: “‘You (pl.) have also heard this which was said in the law, ‘It is necessary to pass sentence which makes the same. If you (sing.) damaged your companion’s eye, that indeed is to be done to you. If you broke/knocked-out the tooth of someone else, your tooth is to be broken/knocked-out.'” (Source: Tagbanwa Back Translation)
Tenango Otomi: “You have heard the word taught to the people in past days, that they were told: ‘Concerning the person who puts out the eye of his fellowman, he also must have his eye put out. Concerning the person who knocks out the teeth of his fellowman, he also must have his teeth knocked out.'” (Source: Tenango Otomi Back Translation)
German New Testament translation by Berger / Nord (publ. 1999): “‘It has been said: Restrict revenge, for example, for a gouged-out eye (take) only one eye of the perpetrator, for a knocked-out tooth (take) only one tooth of the perpetrator.'”
