Following are a number of back-translations of Luke 4:1:
- Noongar: “Jesus came back from the River Jordan, full of the Holy Spirit. Then the Holy Spirit took him to the desert.” (Source: Warda-Kwabba Luke-Ang)
- Uma: “When Yesus left from the Yordan river, the Holy Spirit controlled him and led him going into the desert [lit, deserted field].” (Source: Uma Back Translation)
- Yakan: “So-then when Isa had been bathed by Yahiya he left from the river Jordan. He was ruled by the Holy Spirit and was taken by the Holy Spirit to the lonely place/country.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And when Jesus was already baptized, He left the River Jordan; He was thoroughly controlled by the Holy Spirit, and the Holy Spirit led Him to the land where nobody lived.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “When Jesus was-going-from the river Jordan, he was filled with the power of the Holy Spirit, and the Holy Spirit led him to a place where there were no inhabitants.” (Source: Kankanaey Back Translation)
- Tagbanwa: “When Jesus left Jordan, he was taken by the Espiritu Santo who had-entered-to-indwell him, the place-where- he -was-taken being a wilderness place.” (Source: Tagbanwa Back Translation)
- Bariai: “Iesus left Iordan and then returned back and came, and the Straight Spirit was full in him. He followed the voice of the Straight Spirit and so went to the desolate area” (Source: Bariai Back Translation)
- Kupsabiny: “When Jesus had been filled with the Holy Spirit, he left the side/area of river Jordan and the Holy Spirit led him to the wilderness.” (Source: Kupsabiny Back Translation)
- Mairasi: “When Yesus left the Yordan river Great Above One’s Spirit already controlled Him. Great Above One’s Spirit guarding Him took Him went over there into the place where noisiness was cut off.” (Source Enggavoter 2004)
Following are a number of back-translations of John 1:7:
- Uma: “Upon Yohanes’s arrival, / When Yohanes arrived, he became/was a witness who spread that light to all people, so that they would all hear his witness and believe in that light.” (Source: Uma Back Translation)
- Yakan: “He was commanded by God to come here to tell about this light, in order that all people could hear what he said and believe/obey.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “The reason God sent this John was so that he might teach people that Jesus Christ is that true light, and by means of that teaching it would be possible for all mankind to believe.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “God sent him to go confirm/verify to the many-people concerning the light in order that all people would believe koma on-account-of what he confirmed.” (Source: Kankanaey Back Translation)
- Tagbanwa: “He was caused-to-be-a-person so that he could testify about this light, so that this one referred to as the light would be understood-about and believed-in/obeyed by all people.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “He sent him to tell the people about the Son of God. He wanted that all the people believe in him who can open the hearts of the people.” (Source: Tenango Otomi Back Translation)
- Hiligaynon: “He was sent by God to-tell who is the light, so-that through his telling all people will-believe.” (Source: Hiligaynon Back Translation)
- Mairasi: “He himself came to testify, he gave us testimony about that Light over there, so that all the people would believe this Light.” (Source: Enggavoter 2004)
- Bariai: “That man came and so made talk about that light. And so he wanted all people to listen to his talk in order for them to believe in it.” (Source: Bariai Back Translation)
- Kupsabiny: “John came to show the people that light, so that they may believe (it).” (Source: Kupsabiny Back Translation)
Following are a number of back-translations of Luke 4:12:
- Noongar: “But Jesus said, ‘The Scriptures also say, ‘You must not test your God’.'” (Source: Warda-Kwabba Luke-Ang)
- Uma: “Yesus answered: ‘It is also written like this: ‘Do not tempt our Lord, the Lord God.’ ‘” (Source: Uma Back Translation)
- Yakan: “Isa answered him he said, ‘The holy-book says, ‘Do not test God your Lord.’ ‘” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And Jesus answered him, ‘There’s also a written word of God which says, ‘Don’t you make a way to test the power of the Lord who is your God,’ ‘” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “‘Yes granted,’ said Jesus in reply, ‘but the written word of God, it also says, ‘Don’t (pl.) test God who is your Lord.’ ‘” (Source: Kankanaey Back Translation)
- Tagbanwa: “But the (emphatic) reply of Jesus to him was, ‘But isn’t it so that it is also written which says, ‘Do not test your God.”” (Source: Tagbanwa Back Translation)
- Bariai: “*But Iesus answered his talk like this, ‘Deo’s book says, ‘Don’t test your (sing.) Chief Deo.’ ‘” (Source: Bariai Back Translation)
- Kupsabiny: “Jesus replied him that, ‘The writings of God say, ‘Do not try/tempt your God’.'” (Source: Kupsabiny Back Translation)
- Mairasi: “Yesus says: ‘In the Holy Book this is how it is written: ‘Make sure that you do not test Above-One Great Above One your Father!’ it says.'” (Source Enggavoter 2004)
For the Old Testament quote, see Deuteronomy 6:16.
Following are a number of back-translations of John 5:39:
- Umiray Dumaget Agta: “You read the writings carefully because you mistakenly think that you will live forever because of them. These, however, are what tell of me.”
- Huehuetla Tepehua: “It is necessary that you study well God’s words since you say that there you will find everlasting life up in heaven. And you will find that even there it talks about me.”
- Lalana Chinantec: “You read where the word of God is written down, for you think that you will live forever because you have the word of God. But I am the one the word of God is speaking about.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
- Uma: “You study the contents of the Holy Book, because you say that you receive good life forever from that Holy Book. But the Holy Book itself also talks about me.” (Source: Uma Back Translation)
- Yakan: “You really persevere studying the holy-book because you think that if you study you will find/obtain life forever in heaven. And-what’s-more this holy-book tells about me.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “You study the written word of God because you suppose mistakenly that by means of this you will be able to own eternal life. The written word of God testifies about me, however you don’t believe in me.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “You study-and-study what God caused-to-be-written long ago, because you mistakenly-think that if you do that, you will have life that has no end. But I of-course am the one that that-aforementioned writing talks-about,” (Source: Kankanaey Back Translation)
- Tagbanwa: “You keep going over and over the word of God in your writings, because you’re sure you will find there how life which has no ending may be yours. However as for these, they testify only concerning me.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “You earnestly study the Holy Book you have because you thus want to find out about the new life which is forever. And the one written about in that Holy Book you study is me.” (Source: Tenango Otomi Back Translation)
- Kupsabiny: “You like reading the writings so much thinking that when you do like that you will get life everlasting. But these writings talk of how I am.” (Source: Kupsabiny Back Translation)
- Mairasi: “You guys already definitely regularly study what’s inside the Holy Book because you guys think/assume: ‘By doing that we will certainly see the life-fruit place [salvation]’ you guys say. In this very same Holy Book it testifies about Me Myself.'” (Source: Enggavoter 2004)
Following are a number of back-translations as well as a sample translation for translators of Psalm 23:6:
- Chichewa Contempary Chichewa translation, 2002/2016:
“Indeed, pleasant (things) and unchanging love will follow me
all the days of my life,
and I will dwell in the House of Jehovah
forever.” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
- Chichewa interconfessional translation, 1999:
“Truly, your good things and your love
will stay with me all the days of my life.
I will live in your House my whole life long.” (Source: Wendland 1998, p. 148f.)
- Chichewa poetic translation in the traditional ndakatulo genre to encourage oral and musical performances:
“Surely, the good things from your unchangeable love,
They really follow after me [my] whole life down here.
From inside your holy house, Chauta, I never leave it,
My work is to serve you right up until FOREVER-EVER! [muyayaya! — an ideophone, i.e. a literary device that expresses what is perceived by the five senses]” (Source: Ernst Wendland)
- Kupsabiny:
“In truth, your goodness shall follow me,
and your love shall follow in my life.
I shall stay in God’s Home(stead) forever.” (Source: Kupsabiny Back Translation)
- Adilabad Gondi:
“For my entire lifetime, your goodness
and unchanging love will be with me.
I will stay in Jehovah God’s home (emph.) forever.” (Source: Adilabad Gondi Back Translation)
- Newari:
“At my every step I know
You will be loving me and doing me good.
and I will get to live in the house of the LORD forever.” (Source: Newari Back Translation)
- Hiligaynon:
“Surely [intensifier] your (sing.) goodness and love to me will-continue while I live.
And I will-dwell/live in your (sing.) house, LORD, forever/[lit. until whenever].” (Source: Hiligaynon Back Translation)
- Eastern Bru:
“Surely God does good continually for me, and he loves me continually every day every night until the end of my life. And I will live with him forever.” (Source: Bru Back Translation)
- Laarim:
“Sure, goodness and love will follow me
in all days of my life.
Then I will live in
the House LORD continually.” (Source: Laarim Back Translation)
- Nyakyusa-Ngonde (back-translation into Swahili):
“Kweli neema yako na uzuri wako,
vitakuja kwangu katika maisha yangu yote.
Nitakuwa katika nyumba ya Bwana milele na milele.” (Source: Nyakyusa Back Translation)
- English:
“I am certain that you will be good to me and act mercifully toward me
as long as I live;
and then, O Yahweh, I will live in your home in heaven forever.” (Source: Translation for Translators)
Following are a number of back-translations of Matthew 4:5:
- Uma: “After that, the King of Evil-ones took him to Yerusalem, the holy city, he stood him on top of the roof-ridge of the House of God,” (Source: Uma Back Translation)
- Yakan: “After that he was taken by the leader of demons to Awrusalam and he was caused-to-stand on top of the roof/ridge of the temple (lit. big prayer-house).” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Then Jesus was taken by Satan to the city of Jerusalem to a very high roofpeak of the worshipping place called the House of God.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Then the Diablo led him to the holy city, and made-him -stand on the highest part of the Temple.” (Source: Kankanaey Back Translation)
- Tagbanwa: “When Satanas observed that, he took Jesus to the city of Jerusalem. He caused him to stand at the highest point of the Templo.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “The devil then took him the holy city Jerusalem and placed him on the roof of the temple.” (Source: Tenango Otomi Back Translation)
- Bariai: “It came about that the bad man took him so that they went to God’s village of Ierusalem and then he stood him above God’s big house, on its top.” (Source: Bariai Back Translation)
- Kupsabiny: “After that, the Enemy took/led Jesus to Jerusalem and made him stand on the corner on the top of the wall of the Home of God.” (Source: Kupsabiny Back Translation)
- Mairasi: “And then again the headman of malevolent spirits aking Yesus went over there to the holy village Yerusalem which Great Above One Himself selected. And then taking Him he went up [and] placed Him on the peak of the roof of Great Above One’s own House.” (Source Enggavoter 2004)
Following are a number of back-translations of Luke 19:36:
- Noongar: “As Jesus was sitting on the donkey, people put their clothes on the road in front of him.” (Source: Warda-Kwabba Luke-Ang)
- Uma: “When Yesus passed by riding that donkey, the people spread out their shirts/clothes in the middle of the road, as a sign of their honor.” (Source: Uma Back Translation)
- Yakan: “While they were on their way, the people spread their clothes on the road he was passing.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And then, because people wanted to show their great respect for Jesus, they spread out on his way their cloaks.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “When he was then riding, there were others who spread [diff. word] their outer clothes on the road to thereby-praise him.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Jesus continued on to Jerusalem riding now. What the people did was, they were spreading out their cloaks on the trail, as a sign of their respecting/honoring and welcoming Jesus.” (Source: Tagbanwa Back Translation)
- Bariai: “He walked and went, and the crowd arranged their long clothing on the road.” (Source: Bariai Back Translation)
- Kupsabiny: “As Jesus was moving/riding, some people removed their outer clothes and spread them on the road as they went along.” (Source: Kupsabiny Back Translation)
- Mairasi: “He Himself rode on the donkey then passed by then the people spread out their garments on the path to magnify His Name.” (Source: Enggavoter 2004)
- Hiligaynon: “As he is-riding going to Jerusalem, the people spread-out their cloaks/clothes on the road as honor to him.” (Source: Hiligaynon Back Translation)
Following are a number of back-translations of Romans 10:17:
- Uma: “So, man[kind] must first hear the news and only then can they believe. And if/when there is someone who announces to them the News of Kristus, only then can they hear.” (Source: Uma Back Translation)
- Yakan: “So-then, the telling/story/news about Isa Almasi must/ought to first be announced/proclaimed and/so that the people hear, then they will trust Isa Almasi.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And a person can only believe if he hears the preaching of the true doctrine. And the true doctrine–that is what is preached about Christ.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “But even so, it is nonetheless true that people’s believing originates from their hearing the truth concerning Cristo.” (Source: Kankanaey Back Translation)
- Tenango Otomi: “But all who did believe, believe because they heard the word they were told. And this word which is told to the people is the word which tells about Christ.” (Source: Tenango Otomi Back Translation)
- Kupsabiny: “The news of the Saviour should be preached all over so that people may hear, (and) then people should pay attention to those words and believe them.” (Source: Kupsabiny Back Translation)
- Bariai: “Therefore we know, if our ears don’t receive that talk, it isn’t possible for us to believe in it. And if Kristus’ talk doesn’t come to us, it isn’t possible for us to hear that talk either.” (Source: Bariai Back Translation)
- Mairasi: “That’s why these people who believe are the ones who heard the message, and also their having heard the message is because of someone having told them about Kristus. Therefore we know that when the people hear this message which belongs to Kristus then they will believe Him.” (Enggavoter 2004)
- English EasyEnglish Bible: “So then, people must hear the message before they can trust God. And people hear that message when someone tells them about Christ.”
