Following are a number of back-translations of Luke 10:22:
- Noongar: “‘My Father has given me everything. No person truly knows the Son, only the Father; and no person truly knows the Father, only the Son and those people whom the Son wants to see the Father.'” (Source: Warda-Kwabba Luke-Ang)
- Uma: “‘Everything was offered/given to me by my Father. No-one knows who I am, I the Child of God, only my Father knows me. So also no-one knows who my Father is, only I his Child know him, and whomever I told who my Father is.'” (Source: Uma Back Translation)
- Yakan: “And Isa said yet, ‘My Father God has entrusted to me everything. Nobody knows who I am except only my Father, God. And nobody also knows who my Father is except only me, his child and whoever I choose to make my Father known to.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And then Jesus spoke again to the people, ‘Everything has been entrusted to me by my father, God. Nobody knows who I am, the Son of God. The only one who knows is my father, God. And nobody knows who my Father God is — I, his son, am the only one who knows, and those people that I have, by my power, caused to know him.'” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Then Jesus said to the many-people, ‘I am the one to whom my Father has handed-over everything. Because no one entirely knows me if not my Father, and no one also knows my Father if not I and the people to whom I want to make him known.'” (Source: Kankanaey Back Translation)
- Tagbanwa: “And then Jesus spoke to that crowd, saying, ‘All things have been delivered/entrusted to me by my Father. No-one can really know/recognize the Son but only the Father (can). And also no-one can know/recognize the Father but only the Son (can), and whoever the Son will choose to enlighten concerning the Father.'” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Revelation 10:2:
- Uma: “His right foot stepped on the sea, and his left foot stepped on the land/shore. In his hand was a small paper/letter that was opened up.” (Source: Uma Back Translation)
- Yakan: “He held a small paper roll that had already been opened. He placed his right foot on the sea and his left foot on the soil.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And in his hand he holds a small open scroll. His right foot was placed in the midst of the sea, and his left foot was placed on the land.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “He was holding a small paper which was unrolled/spread-open. His right foot, he stepped-with-it on the ocean and his right on the land/soil.” (Source: Kankanaey Back Translation)
- Tagbanwa: “There was a little writing which he was holding which was open. As for his right leg/foot, he stepped with it in the ocean. As for his left leg/foot, here on earth/land is where he was stepping.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “He carried in his hand a paper. His right foot stood on the sea. His left foot stood on land.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Romans 8:25:
- Uma: “So, if we hope that we will receive something we have not yet received, we are patient waiting [for it].” (Source: Uma Back Translation)
- Yakan: “But because our (dual) expectation/hope is not yet fulfilled we (dual) keep on waiting for its fulfillment and we (dual) do not get tired of waiting.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “However, if that which we are waiting for has not yet taken place, it’s necessary that we just endure in waiting.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “But since what we are hoping for is not yet fulfilled, we are patiently waiting for it.” (Source: Kankanaey Back Translation)
- Tenango Otomi: “But we wait for what must happen afterwards. Let us endure all the suffering we go through until what we wait for takes place.” (Source: Tenango Otomi Back Translation)
- Isthmus Zapotec: “And also the Spirit helps us when our liver lacks us (we get shaky) because we don’t know how to talk to God right, but when we can’t find what to say, we just sigh and that Spirit speaks in our favor before God.” (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
Following are a number of back-translations of Luke 11:12:
- Noongar: “And when he asks for an egg, you will give him a scorpion, will you?'” (Source: Warda-Kwabba Luke-Ang)
- Uma: “Or give him a stinging-caterpillar if he asked for an egg? Of course not.” (Source: Uma Back Translation)
- Yakan: “Or if he asks for an egg, do you give him a scorpion?” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And if he begs from you an egg, it’s not also possible that you give him a scorpion.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Or if he requests an egg, do you by-any-chance give him a centipede?” (Source: Kankanaey Back Translation)
- Tagbanwa: “Is a scorpion what you will give when an egg is requested?” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Revelation 12:4:
- Uma: “That dragon swung his tail, with it he pulled one third of the stars in the sky and threw them to the earth. He stood in front of the woman who was almost giving birth, wanting to swallow her child when it was born.” (Source: Uma Back Translation)
- Yakan: “The dragon swept with his tail one part of the stars from the sky and threw them on the earth. Two parts were not included. So-then he was standing facing the woman who was soon to give birth so that he immediately when the child came out could eat him.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And with his tail he pulled down a third part of the stars in heaven and threw them on the earth. And then the snake was standing in front of the woman giving birth so that when the child which was being born by the woman came out, he could eat it.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “He struck a third of the stars with his tail and they were thrown to the earth. Then he went in front of the woman who was about-to-give-birth in order to eat koma her child when it was born (lit. came-out).” (Source: Kankanaey Back Translation)
- Tagbanwa: “As I watched, his tail reached out for the third part of the stars and then he threw then all here to the ground. And then what he did next was, he stood right in front of that woman who was in labor, for he was lying-in-wait for the child to be born for he would draw-it-into- his -mouth (i.e. eat it).” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “He curled his tail to sweep the stars down to earth. But it didn’t come up to half of the stars which he cast down. The terrible animal then stood before the woman who carried a child. As soon as it would be born at once he would eat the child.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Romans 9:18:
- Uma: “So, God shows his love to one person, and he hardens the heart of another. He does this according to his desire.” (Source: Uma Back Translation)
- Yakan: “This we (dual) can see that God pities everyone he wants to be pitied. And from his will/wish also he abandons people to be hard headed (stubborn, rebellious).” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And we can know from that that as for God, He is the one who controls who he has mercy for, according to what He wants to do for anyone. And He is also the one who controls who He will permit not to be subject to Him according to what He wants for anybody.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “So that’s how we know that God shows-mercy to whom he wants to show-mercy and he hardens the minds of the people whom he wants to harden.” (Source: Kankanaey Back Translation)
- Tenango Otomi: “Thus it is apparent here that concerning God, whoever he determines to pity, he pities. But God determines to give the road to whatever person he wants to harden his heart.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Luke 11:44:
- Noongar: “Very terrible for you! You are like graves without names and people tread them without knowing.'” (Source: Warda-Kwabba Luke-Ang)
- Uma: “Disaster to you, because you are like graves that are not visible, that do not have a marker. People step on that grave, but they do not know that there is something rotten inside. You are good on the outside, but evil in your hearts.'” (Source: Uma Back Translation)
- Yakan: “‘You are to be pitied. Because you are figuratively like a grave which is leveled/unmarked already, so the people walk over it and they don’t know that it defiles them.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Pity you Pharisees because you’re like graves that are marked, which people accidentally walk on. Because, as for people, they think that it does them good to follow you, but this really harms them because they find themselves imitating your evil doings.'” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “‘Pitiful are you, because you are like burial-places of the dead that can’t be distinguished, so people step-on them, but they don’t know that that’s what they are stepping on.'” (Source: Kankanaey Back Translation)
- Tagbanwa: “Really very hard is what is in store for you, for what you are like is a grave with no marker. That’s why people can trespass by walking on it for they have no awareness of it. Well like that indeed, people can become implicated/involved in the evil in your minds, for they mistakenly-thought you are righteous/straight in the sight of God.'” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Revelation 13:18:
- Uma: “We must ask for wisdom [lit., clearness of heart] from God so that we understand this figure-of-speech. Whoever has knowledge, they are able count and to understand the number of that animal. Because that number, it is the number that is a figure-of-speech for a person. That number: six hundred sixty-six (666).” (Source: Uma Back Translation)
- Yakan: “It is difficult to find the meaning of this number. But whoever has wisdom, he can figure out what the meaning of this creature’s number is. Because it is a person’s name. This number is six hundred and sixty-six.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “The only one who can understand this is the one given wisdom by God. He who has a good head can understand the meaning of this number of the beast because it is the number of a person. That number is six hundred and sixty-six.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “It requires a wise/intelligent person to know/discover the meaning/significance of the number of the fearsome animal. But the one who has wisdom/intelligence, he will be able to calculate the meaning of the number, because the number, that’s the hiding-place of the person’s name. The number, it is six hundred and sixty six.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Well, this can only be comprehended if there is big wisdom/understanding. For it is indeed possible that those having understanding can know the meaning of this number, which signifies the name of that animal. Because this is the name of a man/male, this number six hundred and sixty six.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “A person should think carefully to understand this word here. He should figure how much the number is that comes from the name of the terrible animal. The number is that which accompanies the name of a person This number is 666.” (Source: Tenango Otomi Back Translation)
