Following are a number of back-translations of 1 Corinthians 11:14:
- Uma: “For example if a man has long hair, usually we say it isn’t at all fitting.” (Source: Uma Back Translation)
- Yakan: “We (incl.) know that from the beginning it is shameful if a man has long hair,” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Because beginning from a long time ago, we (incl.) know that it’s shameful for a man to have long hair like a woman.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Even according to the original thinking of people, we understand that it is fitting if a woman’s head is headclothed. Because if a man’s hair is very-long, he is caused-shame, but if by-contrast a woman’s hair is very-long, that’s what makes-her -more-beautiful, because that’s what God gave her as a covering for her head.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Is it not so that our common-knowledge/custom is that it is shameful for a man to cause his hair to be long,” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “You see how it is what people everywhere do, it being apparent that men say it is shameful if his hair is long.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Luke 22:26:
- Noongar: “But you must not behave the same way. No! The greatest person among you must become low, like the lowest person, and the boss must become the servant.” (Source: Warda-Kwabba Luke-Ang)
- Uma: “But you, don’t be like that! Just the opposite. Whoever of you is of highest rank must behave like one whose life is very small [unimportant]. And the person who commands must behave like a servant.” (Source: Uma Back Translation)
- Yakan: “But you should not be like that. The greatest among you his conduct should be as if he were the youngest. And the leader should think of himself as if he is the servant.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “But as for you by contrast,’ said Jesus, ‘your activity cannot be like this. For the one who is the greatest among you, he must regard himself as the least of all. And the one who is the master should think of himself as the servant of everybody.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “But that isn’t the way you should be, because the most-important among you, he must consider himself as if he is the youngest, and the leader should become like a servant.” (Source: Kankanaey Back Translation)
- Tagbanwa: “But as for you, not like that. On the contrary the most important must consider himself as only ordinary/low-class, and the one in charge, servant of his companions.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Matthew 1:21:
- Uma: “She will give birth to a male Child. That Child you will name him ‘Yesus’, because He will be the one who lifts people from their sins.'” (Source: Uma Back Translation)
- Yakan: “She will give birth to a boy and you shall call him Isa (the meaning is savior) because he is the one to save his tribe from their sins.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “She will bear a male and you name him Jesus which is to say, Saviour, because he is the one who will save the people who follow him so that they will not be punished for their sins.'” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “She will give-birth to a male, and you (sing.) will name him Jesus, because he is the one who will save his people from their sins.'” (Source: Kankanaey Back Translation)
- Tagbanwa: “It’s a boy/male who will be born. Jesus is what you are to name him, because he is the one who will free/save his people from their sins.'” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “This Mary will have a son and you must name him Jesus. For concerning this one, he it is who will save the people who have sin,’ he said.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of 1 Corinthians 12:12:
- Martu Wangka: “And just like one body, we who are Jesus’ relatives are one group of relatives, one family. There are many bones that hold our bodies together and just like those many bones there are many of us who are Jesus’ relatives.” (Source: Ken Hansen in Notes on Translation 1998/2, p. 11ff.
- Uma: “We who believe in Kristus can be compared to a human body. It’s just one body, but it has many parts. Even though there are many parts, all those parts make/are just one body.” (Source: Uma Back Translation)
- Yakan: “Even if our (incl.) expertise are not the same, but we (incl.) are just one. Like our (incl.) body. A person’s body is just one but there are many different things in his body like his hands, his feet, his mouth, and the others yet. Even though there are many different things but there is only one body. Likewise also all who trust in Isa Almasi are figuratively his body and each one of them is figuratively like the different things in his body.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And even though the skills which are given to each one of us are not the same, we are all one just the same, because we are like the single body of Christ which has many parts.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “The body of us people, it has many parts, but it is nevertheless only-one body. It is the same with Cristo and those who believe in him.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Well, if we think about the body of a person, is it not so that even though there are many parts, it’s just one body? And these parts, they are a single body-entity. Well, just like that is Cristo and all those believing/obeying him.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Concerning the body of a person, even though there are many parts to it, yet the person is just one person. It is like that for us, in that because of Christ, we are many who believe in him, but it is like we become only one person together.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Luke 22:58:
- Noongar: “Soon, one man saw Peter and said, ‘You were one of them too!’ But Peter said, ‘Man, I’m not!'” (Source: Warda-Kwabba Luke-Ang)
- Uma: “Not long from there, another-one saw Petrus and said to him: ‘You were one of their companions earlier!’ Petrus again said: ‘No! It was not me.'” (Source: Uma Back Translation)
- Yakan: “Not long afterwards a man saw him and said, ‘You also are a companion of theirs.’ But Petros said, ‘Not-so, exclamation.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And after awhile there was also a person who recognized Peter, and he sid, ‘As for you, you also are a companion of the one they arrested.’ And Peter answered, ‘Sir, I’m not his companion.'” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “A little later, there was again a man who recognized him and said, ‘You (sing.) are indeed one of them.’ But Pedro said, ‘Definitely not.'” (Source: Kankanaey Back Translation)
- Tagbanwa: “Before long again, there was another person who saw him. He said, ‘You are indeed one of them!’ But Pedro again emphatically-said-no.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Matthew 3:5:
- Uma: “Many people went to the wilderness wanting to hear his words. They were from the village of Yerusalem, and from the entire land of Yudea, there were also those from villages that were up-and-down the Yordan River.” (Source: Uma Back Translation)
- Yakan: “The people from Awrusalam and from the whole land of Yahudiya and from the places at the river Jordan went to him.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Many people went out to him coming from Jerusalem and from other towns here in all of the province of Judea, and there were many yet who came from the towns near the river Jordan.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “The inhabitants of Jerusalem and those who resided in all the towns in Judea and in the bordering-areas of the Jordan river were going to him.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Everyone of the taga Jerusalem went there to him and (so did) people from other towns which were also in the district of Judea, including along both sides of the Jordan (river).” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Many people arrived where John was in order to hear what he was speaking. There arrived inhabitants of Jerusalem as well as all the other towns of the land of Judah. There arrived people who came from the area about the river Jordan.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of 1 Corinthians 13:13:
- Uma: “So, now, these three kinds of things we must do: believe in God, hope in God’s promises, and love others. But of those three, the one that really is greatest [is]: loving others.” (Source: Uma Back Translation)
- Yakan: “So-then, our (dual) trust in God and our (dual) expectation of God (hope) and our (dual) love for God and our (dual) companions, these three will remain without end. But of these three, the one that is the ultimate best is love.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “So, there are three things that we are commanded to do that will never be removed: it’s necessary that we believe in God; it’s also necessary that we always look forward to the fulfillment of God’s promises to us, and it’s necessary also that we love our companions. And the greatest of these three is our loving our companions.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Therefore these three will continue forever: faith, hope, and love; but the greatest of these three, it is love.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Therefore now, there are three things which will endure for the people of God. The first is, our belief and trust in him that he truly will save us. The second is, our firmly-founded assurance that there will be no ending to the good-situation which will be ours in heaven. And the third is, truly valuing one another. But the one which is really the most important of these three is this valuing, for this really will last for ever.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Therefore there are here three words which always are necessary for us to do. It is necessary that we always believe in God. It is necessary that always we think that there will take place what God says. And it is necessary that always we love our fellowmen. But of these words, the most important of the three is that always we love our fellow men.” (Source: Tenango Otomi Back Translation)
- Chichewa (interconfessional translation, 1999): “So then for now there are these three things: | faith, expectation and love. | But of all of these, the greatest is love.” (Source: Wendland 1998, p. 161)
Following are a number of back-translations of Luke 23:19:
- Noongar: “(Barabbas had been chained in the gaol because he had started fighting between people in Jerusalem, and he had killed people.)” (Source: Warda-Kwabba Luke-Ang)
- Uma: “That Barabas was in prison because of his opposition to the government/rulers in the town and he was also a killer.” (Source: Uma Back Translation)
- Yakan: “(This Barabbas was detained in prison because he had gone along with the people who opposed the government there in the town Awrusalam and he had killed a person/people.)” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “As for this Barabbas, the reason that he was in prison is because he had caused people to fight against the government, and that’s not all, because he’d also murdered somebody.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “(This Barabbas, he had been imprisoned because he had thrown-Jerusalem -into-riot and he had also killed someone.)” (Source: Kankanaey Back Translation)
- Tagbanwa: “What that Barrabas was in prison for was that he was included in the past trouble there in that city of Jerusalem against the government and had killed people.” (Source: Tagbanwa Back Translation)
