Following are a number of back-translations of Luke 24:3:
- Noongar: “so they went inside; but they did not see the body of the Lord Jesus.” (Source: Warda-Kwabba Luke-Ang)
- Uma: “They entered into the grave, but they did not find the body of the Lord Yesus.” (Source: Uma Back Translation)
- Yakan: “They went inside but they saw that the body/corpse of Isa was no longer there.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “They went inside and they looked around for the body of the Lord Jesus, and it wasn’t there.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “so then right-away they entered, but they didn’t find (lit. found nothing of) Jesus’ body.” (Source: Kankanaey Back Translation)
- Tagbanwa: “They went in but the Lord Jesus was no longer lying-dead there.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Matthew 5:35:
- Uma: “But I say: don’t swear/make vows at all. If we (incl.) make a promise, don’t swear naming the sky or earth. Because the sky is the sitting-place of God and the earth is his stepping-place. Don’t swear naming the city of Yerusalem, because that is the city of God the big King.” (Source: Uma Back Translation)
- Yakan: “But I, I say: if you promise anything do not swear calling on (lit. uttering) heaven, because there is the sitting place of God. Do not swear calling on the earth because this is the resting place of God’s feet. Do not swear calling on the city of Awrusalam because this is the city ruled/held by the Most Powerful King.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And I say to you, if there is that which you promise to anyone, don’t you swear saying that may heaven and earth where you stand collapse if what you say isn’t true, because heaven is where God sits and the earth is where his feet rest. And don’t you also say that may the town of Jerusalem be destroyed if what you say isn’t true, because that’s where the great king will live.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Don’t moreover say, ‘Look you (sing.) earth,’ because that is where he stretches-out his legs, or ‘Look you (sing.) Jerusalem,’ because that’s the town of the high King.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Or say, ‘The world is my witness,’ because this is like the stool of his feet. Also don’t say, ‘Jerusalem is my witness,’ because this is the city of the praiseworthy King.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Do not call upon earth as a witness because it is God who rules all the earth, it is as though you called upon him as a witness. Do not call upon the city of Jerusalem as a witness, because it is there God is the king, it is as though you called upon him as a witness.” (Source: Tenango Otomi Back Translation)
For the Old Testament quote, see Psalm 48:2.
Following are a number of back-translations of 1 Corinthians 15:32:
- Uma: “Here in the village of Efesus, I was once ganged-up-on by people who were vicious like animals. Yet if for instance I suffered all that while living in this world, and people who die won’t live again, what is the use [‘poor me’ particle]? If the dead won’t be caused to live again, we should just eat and drink to seek happiness, for tomorrow or the next day, we’ll die, and our life just finishes there. So are the words of some people.” (Source: Uma Back Translation)
- Yakan: “Here in Epesus my enemies are like cruel animals who wish to swallow me. Why should I still endure like this if my reward is here in this world only. If it were true that I will not be made alive again in the last day, it would be better if I would make merry, like the saying goes, ‘Let us (incl.) eat and drink because perhaps we (dual) will die tomorrow and that will be the end of us (dual).'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “I’m having many hard things here in Ephesus, because my enemies are like harmful animals that want to eat me up. And why do I keep on enduring things like this if I’m not going to be raised from the dead in the future? Because if that’s what it is, then it would be better if I just obeyed the proverb which says, ‘Let us (incl.) have a good time; let’s drink and let’s eat because we might very soon die and all of this will go out of existence.'” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Extreme is the hardship I have experienced here in Efeso because of those who have been opposing me who are like fierce animals. What perhaps have I gained from that hardship if based only on the opinion of people? Nothing at all. Therefore if it were true that the dead don’t live again, it would be better if we followed the saying of people which says, ‘Let’s eat, let’s drink, because if we die tomorrow, that’s the end of it.'” (Source: Kankanaey Back Translation)
- Tagbanwa: “For if I were just like people who don’t believe that they will be made to live again in the future, well what would I gain from my opposing those who challenge my teaching here in Efeso, people who are just like fierce/man-eating animals in their fighting? Isn’t it so that if it were true that the dead will not be made to live again, we should just follow that saying which says, ‘Let’s pig-out-while-we-can eating and drinking, inasmuch as tomorrow we just die anyway.'” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “I suffered much in the city of Ephesus, because the people who opposed me were like wild animals. And now, if it is that dead people do not resurrect, what do we gain from what we are doing then? It would be better for one to say: ‘let’s have a feast, let’s drink what we can. Because tomorrow we will die’ he will say.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Luke 24:35:
- Noongar: “Then the two men told them everything which had happened on the road, and how they really saw the Lord when he broke the bread.” (Source: Warda-Kwabba Luke-Ang)
- Uma: “So, those two who had just arrived also told what had happened along the way earlier, and they knew Yesus when he broke the bread in pieces.” (Source: Uma Back Translation)
- Yakan: “Then the two also told about what happened to them on their way and as to how they had recognised Isa. They said that they recognised him when he broke the bread.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And then those two who had come from Emmaus told what had happened to them on the way, for Jesus had gone with them. And they told also that they only recognized Jesus when he broke the bread while they were eating.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Then those two also related what had happened on the way and their recognizing Jesus when he repeatedly-broke-into-pieces the bread.” (Source: Kankanaey Back Translation)
- Tagbanwa: “And then those two related what happened to them there on the trail, and how they recognized him when he divided/broke the bread and handed it to them.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Matthew 6:19:
- Uma: “‘Don’t collect/gather goods in the world. Because goods in the world can be damaged by insects or become rusted. The storing-place of our (incl.) goods can be opened and our goods stolen.” (Source: Uma Back Translation)
- Yakan: “‘Do not gather wealth here in the world because it gets easily destroyed. The rats can eat it or it gets rusty or it can be stolen when the house is broken into.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Don’t store up wealth here on the earth, because here it will be eaten by cockroaches and it will rust. And it can be stolen because your house can be broken into by a thief.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “‘Don’t store-away your wealth on this earth, because your possessions here, termites and rust easily destroy, and there are also thieves who force locks to enter and steal it.” (Source: Kankanaey Back Translation)
- Tagbanwa: “‘Something else that I will say to you (pl.) is, don’t collect wealth here in the world, because here in the world there are many which destroy, like cloth-chewing-bugs, rust and sometimes being stolen.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Do not want that there be huge piles of what you gather here on earth. Because what you gather here on earth will be eaten by insects, or spoiled, or thieves will steal it.” (Source: Tenango Otomi Back Translation)
- Mairasi: “You guys should not store your wealth here in this world, here where insects live, and where things get rusty with the result that they turn bad, where people who steal will dismantle houses and then steal things taking them away.” (Source: Enggavoter 2004)
- Low German translation by Johannes Jessen, publ. 1933, republ. 2006: “Don’t scrape together wealth here on earth! That is only going to be eaten up by moths and rust and the scoundrels will rummage through it and take it with them.”
Following are a number of back-translations of 1 Corinthians 16:6:
- Uma: “My desire is that I be a rather long time with you, maybe until the cold time is over, so that when the cold time is over, you [can] give-me-a-send-off to continue my journey on to wherever I’ll go.” (Source: Uma Back Translation)
- Yakan: “Perhaps I will dwell there with you for a while. Perhaps I will wait till the windy season is over, then I will continue from there so that you can help me in my travelling, wherever I will go.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And when I am already there with you, I will stay awhile; I will not leave there until the end of the rainy season. And when I continue, it would be good if you could help me on my travels, wherever I’m going.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “My-staying-with you will perhaps be slightly-long, maybe until the cold-season (lit. season-of-frost) is finished, then you will be able to help-me in my travels to wherever I am going.” (Source: Kankanaey Back Translation)
- Tagbanwa: “I will stay there (with you) for a while. Maybe that’s where I’ll wait for the cold-season to pass, so that I can have you help me with my next journey, wherever I go.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Perhaps I will be able to stay with you for some time. If I can, I will stay there during all the cold time. Then you can help me in what I need when I continue on from there.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of John 1:15:
- Uma: “Yohanes the Baptizer caused-to-know the people who that Word was. He called loudly he said: ‘He is the one I said earlier! I said: there will be one who comes after me, but his power surpasses mine. Because before I was born, he already was.'” (Source: Uma Back Translation)
- Yakan: “Yahiya talked about the Word. He spoke loudly, he said, ‘This is he/it that I talked to you about, I said, ‘There is somebody coming here after me. He is greater than I because when I was not yet born, he was already beforehand.’ ‘ This is what Yahiya said.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And this John, he caused people to understand who that one was who is titled the Word of God. John spoke out loudly. He said, ‘This is the person I told about when I said, ‘There is one who comes later than I who is greater than I because long ago before I was born, he already was,’ ‘ said John.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Juan confirmed/verified-concerning him saying, ‘This is the one I was talking-about when I told you that the one who would-follow-me was greater than I, because before I was yet born, he already-existed.'” (Source: Kankanaey Back Translation)
- Tagbanwa: “He was being testified about by this Juan who was shouting it out, saying, ‘This one is he of whom I told when I said then as-you-heard, the one who is coming next after me, he is superior to me, because before I was born, he already was/existed.'” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “John told the people who he was. He said, ‘This one is that one I spoke of before. Because I already said, ‘He who comes afterwards is greater than I because before I was living, already he was living.”” (Source: Tenango Otomi Back Translation)
- Huehuetla Tepehua: “John told what he knew about that Word. When he was preaching he spoke loudly and this is what he said: ‘The one who is coming afterwards, he is the big one. Not I, since he was living before me. Not I. He is the one I preached to you about.'” (Source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
- Hiligaynon: “Juan bore-witness about him. He said, ‘He is whom I am-speaking-of who will-arrive after me. But he is higher-(in position) than I, for before I was born, he was already there before.'” (Source: Hiligaynon Back Translation)
- Mairasi: “Yohanis lived as a witness about this message then shouting, he said: ‘This is the One, consistent with my throat which I said: ‘He Himself, the One Who will eventually come, He Himself is the One Who is Important. I myself am small. Because He Himself lived ahead of time then I myself was born.’ I regularly say’ said Yohanis.” (Source: Enggavoter 2004)
- Bariai: “Ioanes confirmed talk about him and so called and said, ‘This man, previously I spoke to you(pl) about him as follows, ‘A man comes after me, his name/status is greater than me. For he was living prior to the day in which I hadn’t come forth yet.’’ ” (Source: Bariai Back Translation)
- Kupsabiny: “He is the one whom John said by calling aloud that, ‘He is the one whom I said will come after me who has powers more than me because he was there when I was not yet born.'” (Source: Kupsabiny Back Translation)
Following are a number of back-translations of Matthew 7:18:
- Uma: “There is not a good tree that bears bad fruit, and there is not a bad tree that bears good fruit.” (Source: Uma Back Translation)
- Yakan: “A good tree does not bear fruit which is not good and a tree which is not good does not bear good fruit.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “The tree that has no disease, its fruit is good. It doesn’t bear bad fruit. The tree that has a disease, its fruit is bad. It cannot bear good fruit.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Because it cannot be that a good tree bear-bad -fruit, and neither can it be that a bad tree bear-good -fruit.” (Source: Kankanaey Back Translation)
- Tagbanwa: “For it isn’t possible for a good tree to produce bad fruit. And also it isn’t possible for a bad tree to produce good fruit.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “The good tree cannot produce fruit that is not good. The tree that is not good cannot produce good fruit.” (Source: Tenango Otomi Back Translation)
