Following are a number of back-translations of 2 Corinthians 1:10:
Uma: “So, relatives, he did release us (excl.) from those severe difficulties yesterday, to the point that we (excl.) didn’t die after all. And he will also release us (excl.) from the difficulties that happen now. And we (excl.) trust/hope he will release us (excl.) from difficulties that will happen in the coming days.” (Source: Uma Back Translation)
Yakan: “At that time we (excl.) were brought out/freed by him from the danger of almost being killed and he will also bring us (excl.) out in the future. We (excl.) just trust God that he will bring us (excl.) out/free us.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And God helped us and strengthened us, that’s why we escaped and we were not killed; and we know that He will continue to help us (excl.). Our trust is very great that He will not stop helping us.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “And he truly did save/rescue us (excl.) from our (excl.) fearful hardships, and he will save us (excl.) in-the-future. He is the one in-whom-we (excl.) continually -hope that he will continue to save us (excl.),” (Source: Kankanaey Back Translation)
Tagbanwa: “He really saved us (excl.) from the death that we were facing. And we (excl.) are absolutely certain that he will continue to save us from everything life-threatening that keeps happening.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “But God truly saved me at the time I was about to be killed. And until now he helps me. And I am assured that as I continue to suffer, he will continue to save me.” (Source: Tenango Otomi Back Translation)
Highland Totonac: “The one who saved us from our troubles, will in the same way save us again. This is the one in whom we have confidence and hope that he will save us again.” (Source: Herman Aschmann in The Bible Translator 1950, p. 171ff. )
Following are a number of back-translations of John 1:44:
Uma: “That Filipus was from Betsaida town, the town of Andreas and Petrus.” (Source: Uma Back Translation)
Yakan: “This Pilip was from Betsaida, the place of Andariyas and Petros.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Philip was from Bethsaida, and the town of Bethsaida is also the place where Andrew and Peter lived.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “The next day, Jesus decided to go to Galilea. He found Felipe the townmate of Andrew and Pedro who were from-Betsaida and he said to him, ‘You (sing.) become my disciple.'” (Source: Kankanaey Back Translation)
Tagbanwa: “Next day, Jesus decided to go to Galilea. Before he set out, he first looked for a person named Felipe, a taga Betsaida, who was a fellow countryman of Andres and Simon. Having found him, he said ‘Felipe, you accompany me because you are now my disciple.'” (Source: Tagbanwa Back Translation)
Tenango Otomi: “This Philip was an inhabitant of the town of Bethsaida where Andrew and Peter were from.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Matthew 8:19:
Uma: “At that time, there was teacher of the Yahudi religion who came to Yesus, saying to him: ‘Teacher, wherever you (sing.) go, I want to follow you (sing.)!'” (Source: Uma Back Translation)
Yakan: “They had not yet left, when a teacher of the religious law came to Isa, he said, ‘Sir, I want to follow you wherever you go.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And then a teacher of the law came up to him. He said to Jesus, ‘Oh Teacher, I’ll go with you wherever you go.'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “But simultaneously a teacher of the law approached and said to him, ‘Sir teacher, I will follow you (sing.) wherever you (sing.) are going.'” (Source: Kankanaey Back Translation)
Tagbanwa: “But before they could sail, an explainer of law approached Jesus. He spoke saying, ‘Teacher, I will go along with you wherever you go.'” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Then a teacher of the law came to where Jesus stood and said: ‘Listen teacher, I want to go along with you where you go,’ he said.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of 2 Corinthians 3:1:
Uma: “But don’t you say that we (excl.) are praising ourselves again here/now! We(excl.) are not like some of those religion teachers there [with you (implied in locational)]. When they arrive in your village, they show letters of praise from others so that you will receive them. And if they leave your village, they also request praise letters from you. We(excl.) don’t need to get letters like that.” (Source: Uma Back Translation)
Yakan: “Perhaps you say that we (excl.) make ourselves great again so that we (excl.) might be accepted by you. We (excl.) are not like the others. We (excl.) don’t have to carry letters that we (excl.) are truely gurus (religious teacher) when we (excl.) go to visit you, or to ask for a letter from you when we (excl.) go to a different place.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Perhaps you are thinking mistakenly that this is just only our boast. We are not like others who teach, because you won’t accept them if they have no letter which they can show which says that their activities are not bad. And in the same way also, they are not accepted by other people if they have no letter like that which comes from you.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Maybe you think/say that here we (excl.) are boasting-about ourselves (excl.) again, but is it indeed-the-case (RQ implying of course not) that we (excl.) need to do that? Is it indeed-the-case that we (excl.) need letters to introduce (lit. make-known) ourselves to you? Is it also necessary that we (excl.) have-you -write something that we (excl.) will show to people in other towns/countries where we (excl.) go? That (empathy particle) is what others are doing, but we (excl.) don’t need to.” (Source: Kankanaey Back Translation)
Tagbanwa: “Maybe you mistakenly-thought that we (excl.) are praising ourselves so that you will accept us (excl.). What’s this, are we (excl.) like others who need a letter to show to you which testifies to the good-quality of their ways/nature, or a letter which is your testimony concerning their ways/nature which they will show to others they are teaching?” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Let it not be said that I speak this word in order to boast. Do you think that it is necessary for me to carry a letter to deliver to you which tells that the word I do is good? Or that you need to give me a letter to take with me which says that the word I do is good, like some need?” (Source: Tenango Otomi Back Translation)
Warlpiri (verses 1-3) “You people talk and reckon that I am just boasting and calling myself big. But me, you people know me as a Church Apostle. I am not like many others who reckon that they themselves are Apostles. They show you papers/letters with their names so that you can look at them and know, so they reckon, that they are Apostles. And as for me, I am not asking you so that you can give me a paper like that so that I can go around showing it. You people are like a paper with story that God wrote in my heart. When other people see you, they think about me as God’s Apostle. And they know you also that you are like a letter that Christ Jesus wrote on paper. He did not write the story on stone with something like charcoal. In your hearts he wrote it with God’s Holy Spirit, God who is really alive. This certainly is the paper I show to people.” (Source: Carl Gross)
Following are a number of back-translations of John 2:25:
Uma: “He did not need anyone to tell him what men were like, because he already knew what was in the hearts of men.” (Source: Uma Back Translation)
Yakan: “Even if he was not told, he certainly knew as to what was in the liver of men/mankind.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Even though no one told him what was in the breath of people, he knew it already because he knew beforehand what the breath (attitude) of mankind is.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “because he knew the character/behavior of all people. He didn’t need someone to tell him what was in their mind/thoughts, because he emphatically of-course already-knew-it.” (Source: Kankanaey Back Translation)
Tagbanwa: “It really wasn’t necessary for someone to tell him, because he really knows what is in the mind/inner-being of man.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “It wasn’t necessary for someone to tell him what people were thinking because he himself knows what the thoughts of a person are.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Matthew 9:17:
Uma: “So also it is not good to pour new wine into an old putting-place. Because when it bubbles [word used of fermenting], that old putting-place will break, with the result that the wine just spills, and the putting-place also is wasted. New wine must be poured into a new putting-place, so that all is good.'” (Source: Uma Back Translation)
Yakan: “Isa also compared his teaching with fresh grape juice/water put in bags of goat skin. He said, ‘Nobody also puts fresh grape water which still bubbles/ferments into an old bag. Because if he does that, the bag will tear. So-then the grape water will be spilled and the bag is destroyed. Instead fresh grape water should be put in new bags. Then both will not be destroyed.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “In the same way also, wine which is just newly made and is placed in a goatskin container, it is not possible to put it into an old container because the container will burst, and the wine will spill out, and the container also will be ruined. It is necessary for wine which has just been made to be put into a new container. In that way, neither the wine nor the container is not ruined.'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Neither of course does anyone put recently-yeasted grape juice in a dried-up leather bag for rice-wine, 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 a new leather in which it is placed so that nothing will be ruined or thrown-away.'” (Source: Kankanaey Back Translation)
Tagbanwa: “Also no-one puts new drink into an already old container made of skin which no longer gives/stretches. For if one does like that, as (the drink) develops/ferments (the container) will of course burst. Well isn’t it so that the drink put in will be spilt and the container destroyed as well. Of course what is fitting to put new drink in is indeed a new skin container. Well isn’t it so that both will last a long time.'” (Source: Tagbanwa Back Translation)
Tenango Otomi: “It is like new wine cannot be put into an old wineskin to ferment. Because the new wine will split the wineskin when it ferments, and be lost. Therefore the new wine is put in new wineskins in order that neither will be lost.'” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of 2 Corinthians 4:15:
Uma: “All the troubles that we (excl.) carry [on our (excl.) backs (implied in verb)], we (excl.) carry so that you [emphatic] will get goodness. For if more and more people hear the Good News and God lifts them from the punishment of their sins, more and more also will say thank you to God, with the result his name will be made big.” (Source: Uma Back Translation)
Yakan: “All the persecution that comes to us (excl.), is for your good (lit. comes home to your good.) And when there will be really (many) added to the ones trusting in Isa Almasi because of God’s help to them, na, many of those people will give thanks to God, therefore he will really be praised.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And the reason that we endure all the hard things is so that you might be better off. Because if there are many people who come to realize the favor of God, then the number of people who will give thanks to God will increase and God will be made famous.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “We (excl.) endure all these hardships, because we (excl.) want it to result to your benefit so that the people who share-in-experiencing God’s grace will become-many. Because if they become-many, those who thank God will also become-many and he will be praised-thereby.” (Source: Kankanaey Back Translation)
Tagbanwa: “We (excl.) are enduring all the hardships that come to us because this is for your benefit, and to God’s praise. Because if many will be able to receive this grace/mercy of his, the number of those who are thanking and praising him will all the more increase.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Concerning all the suffering I go through, I give myself to suffer because I search for how you will meet up with the grace of God. When many people meet the grace of God, then these many people will thank God, and thus all these people will praise God.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of John 3:33:
Uma: “But whoever believes his words says: ‘The word of God is definitely true.'” (Source: Uma Back Translation)
Yakan: “If somebody believes his teaching, he confesses/says-it-is-true because-of/by this, that all God says/said is really true.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “However whoever does receive this can testify that what God says is true.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “But those who believe, they confirm/verify that God’s words are true,” (Source: Kankanaey Back Translation)
Tagbanwa: “But that one who has believed this which he is testifying, that one is also testifying that as for God, what he says is wholly true.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “But whoever believes him affirms that it is true what God says about him.” (Source: Tenango Otomi Back Translation)
