complete verse (Luke 20:38)

Following are a number of back-translations of Luke 20:38:

  • Noongar: “He is God of living people, not dead people. To God, all people are alive.’ ” (Source: Warda-Kwabba Luke-Ang)
  • Uma: “So, from those words of the prophet Musa, we clearly know that Abraham, Ishak, and Yakub are alive. Because it is not dead people who worship God, it is living (emphatic) people who worship him. Because to God all people live.'” (Source: Uma Back Translation)
  • Yakan: “God is a God of the living not God of the dead. That means even Ibrahim and Isahak and Yakub are long dead, they live there in heaven because they still worship God. In the estimation of God all people are living.'” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “which is to say, they are still worshipping God even though they are already dead, because all of the dead, they are still alive as far as God is concerned.'” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “What this means to say is that the dead live again, because God, he is not the God of dead people but rather of the living, because all who believe, they are living in his estimation.'” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Of course he isn’t the God of people who are dead, but rather alive. Therein it’s clear that Abraham and company are alive again even though they had died. It’s true, as for the ones who have died, they are all alive in the estimation of God.'” (Source: Tagbanwa Back Translation)

See also complete verse (Mark 12:27).

complete verse (1 Corinthians 10:6)

Following are a number of back-translations of 1 Corinthians 10:6:

  • Uma: “All that happened to the Yahudi people long ago, it happened so that we would get teaching. The purpose is that we not desire evil things like them long ago.” (Source: Uma Back Translation)
  • Yakan: “Now, what happened to them we (incl.) should take as an example/a lesson so that we (incl.) don’t desire to do bad as they did.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “The reason all these things happened to them is so that we might be warned as to what would happen to us if we, like them, desire to do evil.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “All these-things that happened to them, we ought to learn from so that we will be careful to not desire evil like they (did)” (Source: Kankanaey Back Translation)
  • Tagbanwa: “These things that happened like this, they are a warning to us so that we will not let indulging in evil things dominate our mind/inner-being like they constantly did.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “The disaster encountered by our ancestors will also be what we encounter if we do what God does not look well upon, like doing the evil they did.” (Source: Tenango Otomi Back Translation)

complete verse (Luke 21:23)

Following are a number of back-translations of Luke 21:23:

  • Noongar: “These days will be very terrible for those women who are pregnant and mothers with young children. Very bad days and terrible days will come to this land, and God will punish these people.” (Source: Warda-Kwabba Luke-Ang)
  • Uma: “Feel-sorry-for/How-sad the women who are pregnant or nursing their children at that time, because it will be hard for them to run-away. Because this town will be struck with a great disaster, and the Lord God will punish the townspeople.” (Source: Uma Back Translation)
  • Yakan: “Andý’ (exclamation) in those days the ones pregnant and those with small children are really to be pitied. For great difficulty will come to this country and the tribe of Yahudi will be hit by God’s wrath.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “On that day, pity very much the women who are pregnant and those who are nursing children, because they will have a very hard time running away! For times of great trouble will take place in this town because that will be the time for God to punish the Jews.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “In those days to-be-pitied (empathy particle) will be the pregnant and those who have nursing-infants, because all people in this town/country, they will be greatly hardshipped and they will feel God’s punishment of them.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Really very-pitiful are those pregnant and with nursing-babies in those days. Because far from ordinary suffering really will come here to this place, which is the anger of God against this nation.” (Source: Tagbanwa Back Translation)

complete verse (1 Corinthians 11:5)

Following are a number of back-translations of 1 Corinthians 11:5:

  • Uma: “But if a woman prays or speaks God’s words in a service, and she doesn’t wear-a-veil, it isn’t good. For according to custom, that woman belittles her husband, who is her head. That woman who does not wear-a-veil is just a shameful as a woman whose head is shaved.” (Source: Uma Back Translation)
  • Yakan: “But a woman when she prays or speaks/makes-known God’s word in the prayer-house and has no covering/headdress that means that she does not respect her husband who is her for-head/leader. That woman is not different from a woman who has been shaved.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And if there’s a woman who prays or explains that which God has caused her to understand, it’s necessary that she have a covering on her head because if she doesn’t, this will be very shameful for her husband who is in charge of her.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “But if there is a woman who prays or speaks what God has made-known to her and she hasn’t-put-on-a-headcloth, she shames her husband who is her leader, because if she didn’t put-on-a-headcloth, it is shameful/embarrassing as if she had-herself-made-bald.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “But if there is a woman who prays or who also makes known what God has put-in-her -mind, if she does it not having her face veiled, this means that she is insulting/belittling the man who is her like-the-head. There is no difference between her not having a face-veil and having very short hair, just like the women whose nature/ways are not good.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Concerning a woman if she prays to God at church or is she speaks a word God gives her to speak and she doesn’t cover her heard, then it appears that she doesn’t respect her husband very well. If a woman does not cover head, then she is doing as though she was a woman who has cut off her hair.” (Source: Tenango Otomi Back Translation)

complete verse (Luke 22:17)

Following are a number of back-translations of Luke 22:17:

  • Noongar: “Then Jesus got one cup, thanked God, and said, ‘Take this cup and share it among yourselves.” (Source: Warda-Kwabba Luke-Ang)
  • Uma: “After that, Yesus took a cup filled with wine, he said thank you to God, and he said to his disciples: ‘Take this and divide/share it.” (Source: Uma Back Translation)
  • Yakan: “Then he took a glass and after he had given thanks, he said to them, ‘Take this and drink one after the other.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And then Jesus got a cup filled with wine and he thanked God for it, and he said to his disciples, ‘All of you, drink some of this.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Then Jesus took a cup in which was put grape juice (fermented or otherwise) and thanked God, after that he said, ‘Take this in order to each-drink-some (lit. cause-it-to-be-dripped).” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Jesus then took hold of the cup. Having taken hold of it, he prayed giving thanks. When he had ended, he handed it. He said to his disciples, ‘Here, you divide this between you in drinking.” (Source: Tagbanwa Back Translation)

complete verse (Matthew 1:12)

Following are a number of back-translations of Matthew 1:12:

  • Uma: “From the captivity of the Yahudi people going to Babel until the birth of Yesus, the names of the ancestors of Yesus are these: Yekhonya was the progenitor of Sealtiel, Sealtiel was the progenitor of Zerubabel,” (Source: Uma Back Translation)
  • Yakan: “From the time of the deportation of the people of Isra’il to Babilon to the birth of Isa, these are the ancestors listed: Jekoniya was the father of Salati, Salati was the father of Serubbabel, Serubbabel was the father of Abiyud, Abiyud was the father of Eliyakim, Eliyakim was the father of Asor, Asor was the father of Sadok, Sadok was the father of Akim, Akim was the father of Eliyud, Eliyud was the father of Eleyasar, Eleyasar was the father of Mattan, Mattan was the father of Yakub, Yakub was the father of Yusup the husband of Mariyam. Mariyam was the mother of Isa called the Almasi.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “Now when the Israelites were already carried to Babylon Jeconiah had an offspring and his offspring was Sheatiel. Sheatiel was the father of Zerubbabel.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “When it was finished that the Jews had-been-removed from their country, Sealtiel was born whose father was Jeconias. Sealtiel was the father of Zerubbabel.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “After the Israelita had been captured and taken there to Babilonia, Jeconias and wife gave birth to Salatiel, who was the father of Zorobabel.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Afterwards Jechoniah was the father of Shealtiel. Shealtiel was the father of Zerubbabel.” (Source: Tenango Otomi Back Translation)

complete verse (1 Corinthians 12:3)

Following are a number of back-translations of 1 Corinthians 12:3:

  • Uma: “That’s why I tell you: people who speak from the leading-along of the Holy Spirit, none of them will say ‘Yesus is cursed!’ So also no-one will say: ‘Yesus, he is Lord!’ if they are not led-along by the Holy Spirit.” (Source: Uma Back Translation)
  • Yakan: “You ought to know that if a person is really influenced by God’s Spirit, he does not talk bad about Isa Almasi. And if it is not because of God’s Spirit, he also cannot confess/say-it-is-true that Isa Almasi rules over him.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “Because of this, I want you also to understand that if there is a person who is led by the Holy Spirit, it’s not possible for him to say that Jesus is bad. And in the same way also, it’s not possible that he says that Jesus is the one who controls him if it’s not by means of his being led by the Holy Spirit.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “But now however, I want you to know how to distinguish the person whom the Holy Spirit is guiding. The one whom he is guiding, it is not possible for him to curse Jesus and the one whom he is not guiding, it is not possible for him to say that Jesus is the Highest Lord.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Therefore, now, so that you will not be deceived, I will teach you how you can comprehend whether or not it’s really the Espiritu Santo who is the origin of what a person is saying. I am making known to you that a person who is being indwelt by the Espiritu Santo will not say these words, ‘Hopefully Jesus will be struck by punishment which is God’s curse!’ And there’s also nobody at all who will say, ‘Jesus is the true Lord,’ if he is not being guided/managed by the Espiritu Santo.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “And now you must know how you can judge concerning a person, if the Holy Spirit is putting into his mind the word he is to speak. The person whom the Holy Spirit puts into his mind the word he is to speak never can speak a bad word against Jesus. And only the people who walk with the Holy Spirit are able to say that Jesus is the Lord of heaven.” (Source: Tenango Otomi Back Translation)

complete verse (Luke 22:49)

Following are a number of back-translations of Luke 22:49:

  • Noongar: “When the disciples accompanying Jesus saw this happening, they asked, ‘Lord, will we use our spears?'” (Source: Warda-Kwabba Luke-Ang)
  • Uma: “When the disciples saw what was happening, they said: ‘Lord, we (excl.) will oppose them with swords!'” (Source: Uma Back Translation)
  • Yakan: “When Isa’s disciples who were standing around him understood what the people were going to do they said to Isa, ‘Sir, shall we (excl.) use our (excl.) swords now?'” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And when the disciples of Jesus understood what the people were going to do, they said to Jesus, ‘What do you think, Chief? Do you want us to resist because here are our swords?'” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Jesus’ disciples seeing then what was happening to him, they said, ‘Lord, shall we (excl.) attack (lit. join-in cutting)?'” (Source: Kankanaey Back Translation)
  • Tagbanwa: “When those other disciples of his observed that apparently it was like that now, they said, ‘Lord, shall we slash now?'” (Source: Tagbanwa Back Translation)