Following are a number of back-translations of Luke 22:65:
- Noongar: “And they insulted Jesus again and again.” (Source: Warda-Kwabba Luke-Ang)
- Uma: “There were also many other disparaging words that they used-to-disparage him.” (Source: Uma Back Translation)
- Yakan: “And they said many other things to shame him.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And that’s not all they did, because there were many more evil words that they spoke in rejection of him.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “And they said many other things to mock him and laugh at him.” (Source: Kankanaey Back Translation)
- Tagbanwa: “And many-many were their insults to Jesus.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Matthew 3:12:
- Uma: “He can be compared to a person who winnows rice. He separates the developed/full rice from the empty-hulls until it is cleaned-off. The developed/full rice he puts into a storage bin, and the empty-hulls he burns in a fire that blazes on forever.'” (Source: Uma Back Translation)
- Yakan: “He will separate the good people and the bad people. He is figuratively like a person who winnows rice (a specific word for letting grain drop from a height – magpalid) for separating the kernels from the chaff. The kernels he stores in the storage container but the chaff he burns in the fire that cannot be put out.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Because he will separate the righteous and wicked people, he is like one winnowing palay removing the chaff from the palay. The palay will be stored, but the chaff, he will burn with fire which cannot be put out,’ said John.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “He is compared to a person holding a winnowing-basket that he will use-to-winnow the pounded rice. Its grain (lit. fruit), he will go store it in his house, but as for the husks, he will burn (them) in the fire that never-goes-out.'” (Source: Kankanaey Back Translation)
- Tagbanwa: “He will be the one to judge the people. For it’s like he is holding his winnowing-tool(to toss with) with which to winnow/toss-in-the-air the straw. He will put all the grain together to store in the silo. But the straw will be thrown into the fire which never dies down.'” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “That one will select people like when wheat is cleaned and the chaff is put aside. The wheat is gathered to be stored. The chaff then will be burned in fire which will never go out.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of 1 Corinthians 14:7:
- Uma: “For example stuff/instruments that are made-to-sound, like a lalowe [5-holed bamboo flute] or a kasapi [kind of lute]: if the lalowe isn’t blown well, or if the kasapi isn’t plucked correctly, the people who hear won’t know what lagu is being played.” (Source: Uma Back Translation)
- Yakan: “Na, for example, if there is a person playing a flute or the Jews harp, the people are unable to hear what tune that is, if his sounding is not clear/distinct.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “For take, for example, musical instruments. If someone plays the flute or plays the kutiyapi (boat lute), but he does not know how to play, his companions will not really know what tune it is he is playing.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Even what we play (of musical instruments) such as the nose-flute or guitar, if its sounds are identical, the listener has no way to distinguish its tune.” (Source: Kankanaey Back Translation)
- Tagbanwa: “For it’s like, for example, stringed-instruments. If the tune is not clearly-sounded, nobody will know what (tune/song) is being played.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “You can see that if a blowing instrument is played and if a stringed instrument is played, but they don’t follow the tune, then it isn’t known what tune it is.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Luke 23:26:
- Noongar: “The soldiers took Jesus away. They met Simon, from Cyrene, one man coming into the city from the country. They seized Simon, put Jesus’ cross on him, and told him to carry the cross behind Jesus.” (Source: Warda-Kwabba Luke-Ang)
- Uma: “From there, they took Yesus outside the town, and on the way they met with a person named Simon the Kirene person. He had just arrived in town. The Roma soldiers stopped Simon, they forced him to carry-on-shoulder the cross going with they following Yesus.” (Source: Uma Back Translation)
- Yakan: “Then they took Isa to walk towards the place where he should be nailed. While they were on their way they met a person from the place Kirene, his name was Simon. He was coming from up-country going back to town. The soldiers forced him and commanded him to carry-on-shoulder the post for nailing Isa onto, they told him to carry it after/behind Isa.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And then they got Jesus and they took him because they would take him outside the town. And on the way they met a man from Cyrene, named Simon. As for this Simon, he was coming from the country into the town. And they forced him to carry the cross that Jesus was carrying.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Then the soldiers took-Jesus -away to go nail him to the cross. While they were on the way, they met a man who was Simon from-Cirene who was going to the city from the barrios. They caught him and forced him to carry the cross, then they had him follow Jesus.” (Source: Kankanaey Back Translation)
- Tagbanwa: “When the soldiers had taken charge of Jesus and had set out now to go-and-nail him, they came across a man coming to the city whose name was Simon who was a taga Cirene. They forced him to shoulder the cross on which they would nail Jesus and to accompany following Jesus.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Matthew 5:2:
- Uma: “He taught them, he said to them:” (Source: Uma Back Translation)
- Yakan: “He preached to/taught them, he said,” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “and he taught them.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “he began to teach them and said,” (Source: Kankanaey Back Translation)
- Tagbanwa: “And then he taught them, saying,” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Then Jesus began to teach the word. He said to them:” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of 1 Corinthians 14:39:
- Uma: “So then, relatives, strive to get the ability to speak God’s words, but also don’t forbid those who speak with languages from the Holy Spirit.” (Source: Uma Back Translation)
- Yakan: “So then my brothers, you should really aspire to speak the word of God. But don’t also forbid those that speak in different languages.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “So, brothers, you place first in your breath the explaining of what God has caused you to understand. Don’t you tell a person who speaks in a tongue that he doesn’t understand, that he shouldn’t do it. However,” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Therefore brothers, the summary (lit. gathering-together) of what I have been saying is that you should be eager to be given the ability of God’s spokesman, but don’t forbid the one who speaks in various languages.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Therefore, my siblings in believing, strive-hard-after having-put-into-your-mind what God is making known to everyone. But don’t forbid the speaking in different languages that haven’t been studied.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Now my brothers, want that God himself put into your minds the word you tell the people. Concerning the person who speaks the different word, give him permission to speak. But concerning all the words you speak, let it be done orderly and beautifully.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Luke 24:2:
- Noongar: “They saw the big stone rolled away from the opening of the grave” (Source: Warda-Kwabba Luke-Ang)
- Uma: “When they arrived there, they saw that they closing stone was shoved aside.” (Source: Uma Back Translation)
- Yakan: “When they arrived there, they saw that the stone which had closed the cave had already been rolled away.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “They arrived there and saw that the stone which was used as a door to the burial place, had been removed.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “They found the stone that was closing (lit. dooring) the cave rolled-away,” (Source: Kankanaey Back Translation)
- Tagbanwa: “On their arrival, the rock which had blocked off where Jesus had been laid was-rolled-away.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Matthew 5:34:
- 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: “But I say to you that you are absolutely not to swear. Do not say, ‘Look you (sing.) heaven,’ (an expression used to call God, etc. as witness) because that is where-God -sits to rule.” (Source: Kankanaey Back Translation)
- Tagbanwa: “But now/today I am the one saying to you that you no longer make vows. Don’t say any more, ‘Heaven is my witness,’ for this heaven is like God’s seat in kingship.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “But I tell you that you must not call upon God as a witness when you speak in order to reinforce your words. And concerning what is in heaven, do not call upon it for a witness, because there it is that God lives, it is as though you called upon him as a witness.” (Source: Tenango Otomi Back Translation)
