Following are a number of back-translations of Mark 2:21:
Uma: “After that Yesus said two more parables, he said: ‘There is no person who patches an old shirt with new cloth. Because the new cloth will shrink until it tears that old shirt, with the result that the tear will just get bigger.” (Source: Uma Back Translation)
Yakan: “So-then Isa spoke-in-a-parable about the teaching of before and his teaching. He said, ‘No person patches new cloth/fabric which has not yet been washed, onto old clothes. For if he does like that/so, when the new cloth shrinks, the old clothes will tear again and the tear will be wider.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Then Jesus taught in a parable how his new teaching and the old doctrine cannot be mixed. He said, ‘New cloth which has not been shrunk is no good to patch a shirt of cloth which is already rotten, because when it is washed the new cloth will shrink and the rotten cloth will tear and will have an even greater torn place.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Jesus also said parabling, ‘No one uses-new cloth -to-patch an old garment. Because the patch will shrink and pull the stitching and what-it-was-patched-to will rip worse.” (Source: Kankanaey Back Translation)
Tagbanwa: “And then he taught them that it isn’t possible/acceptable to just add to the customs of the Judio this teaching of his. He said, ‘There’s no person who sews a patch of new cloth which hasn’t yet been laundered on to old clothing. For when/if this new shrinks, isn’t it so that the old will stretch? Well what will happen is that the tear will get much bigger.” (Source: Tagbanwa Back Translation)
English translation by Michael Pakaluk (2019): “‘No one sews a patch of unshrunk cloth on an old garment. If he does, the patch tears away from it, the new from the old, and a worse tear results.”
Following are a number of back-translations of Mark 1:11:
Uma: “God spoke from heaven saying to him: ‘You (sing.) are my Son whom I love. You (sing.) are the one who makes-happy my heart.'” (Source: Uma Back Translation)
Yakan: “And there was a voice from heaven saying, ‘You are my beloved Son. I am really pleased with you.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Then God in heaven was heard saying, he said, ‘You are my dear Son. I am very much pleased with you.'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Then there was a voice from heaven that said, ‘You (sing.) are my much-loved child. You (sing.) are the one-with-whom-I-am-continually-satisfied.'” (Source: Kankanaey Back Translation)
Tagbanwa: “At the same time there was speech coming from heaven/sky which said, ‘You (sing.) really are my held-very-dear Son. I really am very pleased with you.'” (Source: Tagbanwa Back Translation)
Balinese: “And then there was a voice from heavens. as follows: ‘You my child 1are Father’s Son who is loved by Father, only to you is the pleasing of Father’s heart.'” (Source: J.L. Swellengrebel in The Bible Translator 1950, p. 75ff. )
English translation by Michael Pakaluk (2019): “And there was a voice from heaven: ‘You are my son, my beloved one. I delight in you.’”
Following are a number of back-translations of Mark 1:45:
Uma: “But in fact, when that person left, he continually talked everywhere about his having been healed by Yesus. The result was that Yesus was no longer able to enter into town because so many people crowded around him. He stayed outside town in empty place(s). But even so, there was still no end to the people coming from many towns wanting to meet him.” (Source: Uma Back Translation)
Yakan: “But the man who had had leprosy went and he really told about his healing and he made this well-known. Therefore Isa could no longer go into the towns exposing (lit. come-out) (himself) to the people, but he was just there in the places not inhabited by people. But the people went there to him from all the places.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “However when that person left he told everybody what has happened to him. Because of this, Jesus could no longer go openly when he went to the villages because many people would gather together. Jesus just roamed around in the country and people came out to him from everywhere.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “But he did not obey but rather he went repeatedly-relating what was done to him. The result of it was that Jesus was not able-to-go to the towns lest people in large-groups go to meet him, but rather he stayed in isolated places that had no inhabitants. But even though that was so, the many-people went nevertheless to where he was from all places.” (Source: Kankanaey Back Translation)
Tagbanwa: “But as that person went, he told everyone how that illness of his stopped. Therefore what happened was, Jesus could no longer go in the town openly because large numbers of people would come to him. He was now outside the town only, in the wilderness places. The people were going to him from every place.” (Source: Tagbanwa Back Translation)
Shipibo-Conibo: “But having gone, he began to speak much to them. He began to widen that word out. When he did thus, Jesus could not arrive visibly at any village. But he was where no house is. Then they came to him from every place.” (Source: James Lauriault in The Bible Translator 1951, p. 32ff. )
Balinese: “But when that man had gone away from there, he told these things hither and thither and made them known, so that Jesus could not enter the city publicly, but was staying outside the city, in desert places. There the people from here and there came to Him.” (Source: J.L. Swellengrebel in The Bible Translator 1950, p. 75ff. )
English translation by Michael Pakaluk (2019): “But as soon as he left, he began to proclaim it loudly, spreading his story far and wide. Well, that is why it was no longer feasible for Jesus to enter villages openly. Instead, he stayed outside, in desolate places. And people everywhere came to him.”
Following are a number of back-translations of Mark 1:24:
Uma: “‘Ee Yesus, Nazaret person! What do you (sing.) want to do to us? Maybe you (sing.) want to destroy us? I know you (sing.), that you (sing.) are the holy Messenger from God.'” (Source: Uma Back Translation)
Yakan: “He shouted/screamed, he said, ‘Do not trouble us (excl.), Isa, man of Nasaret. You have nothing to do with us (excl.). Have you come here to destroy us (excl.)? I know as to who you are. You are the only-one who is holy who is sent from God.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And when he saw Jesus, he shouted saying, ‘You, Jesus of Nazareth, what business do you have with us demons? Maybe the reason you came here is to destroy us. I know who you are. You are the Son of God!'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “He immediately-shouted saying, ‘Terrors! (expression used of things to be feared) Jesus from-Nazaret, why are you (sing.) disturbing us (excl.)? Have you (sing.) come do-you-suppose to punish us (excl.)? I know you (sing.) of-course. You (sing.) are the holy Child of God.'” (Source: Kankanaey Back Translation)
Tagbanwa: “He said, ‘What is your interfering with us (excl.), Jesus of Nazaret? What have you come here for? Will you now wipe us out? I really know who you are. You are the the far-from-ordinary one who was entrusted/sent by God!'” (Source: Tagbanwa Back Translation)
Shipibo-Conibo: “Ari! he screamed. What will you do to us, Nazareth Jesus? Have you come to destroy us? I know who you are. You are the spotless man, him of God.” (Source: James Lauriault in The Bible Translator 1951, p. 32ff. )
Balinese: “He cried as follows: ‘Ah, Jesus man of Nasaret, what are you going to do with all of us? Your coming is only to destroy us. We know who you really are. Yes, you are the Holy One whose origin is from God.'” (Source: J.L. Swellengrebel in The Bible Translator 1950, p. 75ff. )
English translation by Michael Pakaluk (2019): “saying, ‘What business do you have with us, Jesus of Nazareth? Have you come to destroy us? I know who you are, the Holy One of God.'”
Following are a number of back-translations of Mark 2:11:
Uma: “he said to him: ‘Get up, roll up your (sing.) mat, and go home.'” (Source: Uma Back Translation)
Yakan: “So-then Isa said to the paralyzed man, ‘Get up, take your bed and go home.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “‘Friend, get up. Pick up your hammock and go home!'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “‘What I am commanding you (sing.) is, get-up, pick up that stretcher of yours (sing.) to go-home.'” (Source: Kankanaey Back Translation)
Tagbanwa: “‘Stand up now, carry what you are lying on and go home now.'” (Source: Tagbanwa Back Translation)
Kim text for oral translation: “‘You, get up, take your bed, go your going home.'” (Source: Bayamy Tchande Awakde in The Bible Translator 2025, p. 23ff.)
English translation by Michael Pakaluk (2019): “‘I say to you, get up, take your pallet, and return home!'”
Following are a number of back-translations of Mark 1:1:
Uma: “This is the Good News, the story of the life of Yesus Kristus, the Child of God.” (Source: Uma Back Translation)
Yakan: “This is the good news about Isa Almasi, the Son of God.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Isaiah, the former prophet of God long ago, wrote what God said to his Son, and that was the beginning of the good news about Jesus Christ, Son of God. God said, ‘There will be in the future a person whom I will cause to go ahead of you, and I will cause to announce that you will soon arrive.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “This is the beginning of the good news concerning Jesu Cristo the Child of God.” (Source: Kankanaey Back Translation)
Tagbanwa: “As for this, it tells the Good News concerning Jesu-Cristo, that he is the Son of God.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Mark 1:35:
Uma: “The next morning when it was still first-light, Yesus got up and went-out from the village to an uninhabited place, went to pray.” (Source: Uma Back Translation)
Yakan: “The next day still very early in the morning, Isa got up and went-out of the house. He left from the town going to a place where there weren’t any people and he spoke there to God.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And when it was early morning, Jesus got up and went out of the house and went alone to a place where there were no people in order to pray.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “At cockcrow, Jesus got-up and went to an isolated place in order to go pray there.” (Source: Kankanaey Back Translation)
Tagbanwa: “When it was still pre-dawn (lit. claws of the day), Jesus got up. He went to a place with no people, and prayed there.” (Source: Tagbanwa Back Translation)
Shipibo-Conibo: “Then very at dawn having risen, Jesus went out, while it was still night. He went to where no house is. Being there he spoke to God.” (Source: James Lauriault in The Bible Translator 1951, p. 32ff. )
Balinese: “Next day when it had not yet dawned, still dark, Jesus arose, and went out to a desert place. There He prayed.” (Source: J.L. Swellengrebel in The Bible Translator 1950, p. 75ff. )
English translation by Michael Pakaluk (2019): “Well, the following morning, so early that it was still dark, he got up, left the house, and went out to a desolate spot. He remained there to pray.”
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.'”
