Following are a number of back-translations of John 9:20:
Uma: “His mother and father answered: ‘What we know is that he is definitely our (excl.) child, and that he really was blind since birth.” (Source: Uma Back Translation)
Yakan: “His parents answered, they said, ‘Yes this is our (excl.) son. It is true that he was born blind.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And the parents of the cured person answered, they said, ‘We know that this is our child, and we know also that he was blind before he was born.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “The parents then answering, said, ‘Yes indeed, that is our (excl.) child and he truly was blind at his birth (lit. coming-out).” (Source: Kankanaey Back Translation)
Tagbanwa: “His parents replied, saying, ‘He really is truly our (excl.) son, and he really was already blind when he was born.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Then his father and mother said, ‘We know that this one is our son. And he was blind when he was born.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Matthew 18:6:
Uma: “‘But whoever causes-to-fall a little child with the result that he/she no longer believes in Me, great indeed the punishment of God to that person. It [would be] better for a big sharpening stone to be tied around his neck and he be tossed into the sea.” (Source: Uma Back Translation)
Yakan: “‘If a person causes one little child like this who trusts in me to sin, it would be better for him that a big stone would be hung around his neck and he be thrown into the sea in order that he would not influence to sin.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Any person who, through him, a child is successfully tempted, it would be better for that person if a great millstone was tied to his neck and he were thrown into the middle of the sea, rather than the punishment on him if, by means of him, a child is successfully tempted.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “‘But whoever tempts even one of these lowest people who has believed in me to sin, it would be better if his neck were hung with a heavy rock and then he were thrown into the sea than that he continue-with his temptation.” (Source: Kankanaey Back Translation)
Tagbanwa: “But well, whoever will cause to fall (into sin, fig.) one of these humble ones who believe in me, it would be better really if he were just weighted with a big milling stone and thrown into the middle of the ocean. (That would be) better than that he would go through with such big evil.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Concerning children who believe in me like this child here, the person who causes one of them to separate from me will be in line for a terrible punishment. Before a person should so sin, it would be better that the person jump into the sea with a grinding stone tied around his neck to drown him.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Ephesians 1:7:
Uma: “From the blood of the death of Yesus and from our connection with him, God redeemed us, he forgave our sins from his grace that is very big.” (Source: Uma Back Translation)
Yakan: “Because of the death of Almasi we (incl.) are set free, that means God has forgiven our (incl.) sins. Really very great is God’s love and mercy towards us (incl.).” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “For because of the fact that His kindness to us is very great, He set us free from punishment by means of the shedding of blood when Christ allowed Himself to be killed. And He forgave our (incl.) sins.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Because through the blood of that Child of his, we are set-free, it wants to say (henceforth meaning to say), our sins are forgiven. We enjoy/gain all these-things because of God’s exceeding mercy/grace” (Source: Kankanaey Back Translation)
Tagbanwa: “For because of the blood which this Jesus shed (lit.caused-to-drip), we are free now from the punishment by God because of our sins. They have now all been forgiven to us. There is really no comparison to this grace/mercy of his” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Because of the grace of God, the Son of God died in order to save us and he forgave our sins.” (Source: Tenango Otomi Back Translation)
Bariai: “In our (incl.) joining together with him, he unbound us in order that we leave our bad life. And this action comes to us by his blood which spilled in the day that he died. And so he wiped away our bad deeds. And this action follows [from] his action of kindness which is extremely full (lit. greatly full and very greatly) and existing.” (Source: Bariai Back Translation)
Kupsabiny: “The Saviour redeemed/freed us with his blood which he poured and then/there/at that time he forgave us from our sins. How great his love is towards us!” (Source: Kupsabiny Back Translation)
Mairasi: “His good intestine [goodness/mercy/grace/generosity] is so great that He even gave us His riches/inheritance. That inheritance is like this: The first person was Great Above One’s very own possession. But he did wrong until finally we people became slaves of the malevolent Spirit [Satan]. Then Great Above One Himself bought us back [redeemed us], He bought us back, taking us into the palm of Yesus’ hands [in Yesus] with His blood, paying our price to become His children. That’s not all. He truly already completely wiped out/dismantled our wrongs [He forgave our wrongs].” (Source: Enggavoter 2004)
GermanGute Nachricht 2018: “Through his blood we are redeemed: all our sins are forgiven. This is how God showed us the riches of his grace.”
Following are a number of back-translations of John 10:11:
Uma: “‘I am the good shepherd. I give my life so that my sheep may live.” (Source: Uma Back Translation)
Yakan: “‘I,’ said Isa, ‘am figuratively the shepherd of the sheep, who takes good care of his sheep. The good shepherd surrenders to dying on behalf of his sheep.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “I am the one who cares for the sheep, who is very good in caring. I lay my life crosswise so that the sheep may not be harmed.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Jesus also said by-illustration, ‘I am the good care-taker of the sheep and the one who saves them, even though that is my cause-of-death.” (Source: Kankanaey Back Translation)
Tagbanwa: “‘I am the one who is an exceedingly good shepherd. The truth of being a good shepherd is that just because of the sheep he will give even his life/breath.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “I am like a good shepherd. The good shepherd gives up his life to save the sheep.” (Source: Tenango Otomi Back Translation)
Bariai: “I am the good owner of the sheep. The good sheep owner yields himself to die to help them.” (Source: Bariai Back Translation)
Following are a number of back-translations of Matthew 19:4:
Uma: “Yesus answered: ‘Remember what is written in the Holy Book long ago: first the Creator created a man and a woman.” (Source: Uma Back Translation)
Yakan: “Isa answered, he said, ‘Did you not read in the holy-book that in the beginning when God created mankind, he created them man and woman” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And Jesus answered, ‘Evidently you haven’t read the written saying of God which says, ‘Long ago when he created everything, the Creator made man and woman. Because of this a man leaves his father and mother and married a woman, and then the two become one.'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Jesus answered saying, ‘Did you not read what was written in God’s word concerning when-he-created people? What is written, it says that the way of the creator at the first was that he made a man and a woman.” (Source: Kankanaey Back Translation)
Tagbanwa: “Jesus replied, saying, ‘Haven’t you yet read what is written which is the word of God which says, ‘The origin of man was that they were created by God, female and male.'” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Jesus said: ‘Haven’t you read the word written in the Holy Book about when God made the world, he made the man and he made the woman?” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Ephesians 2:16:
Uma: “By his death on that cross, Kristus united/made-at-peace the Yahudi people and those who are not Yahudi people, and from there he united us all / made us all at peace with God. The death of Kristus on that cross ended all differences.” (Source: Uma Back Translation)
Yakan: “Because of his death on the post the Yahudi and non Yahudi are reconciled by Almasi and they are no longer enemies and they are now made one by him. Likewise because of his death we (incl.) have been reconciled with God.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “By means of Christ letting Himself be killed on the cross, he removed our (incl.) hostility, Jews against not-Jews, and He made us (incl.) one kind of person so that we (incl.) might return to the worship of the true God.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Because when he died on the cross, he terminated the law of the Jews which contained many rules so that he would become-the-only-one that we (excl.) Jews and you Gentiles would follow. So now, that is the basis-of-our -getting-along-together because he made-us -new by turning-us -into what is like a single body on account of our being joined to him. He did that in order that he would bring-us all -close to God.” (Source: Kankanaey Back Translation)
Tagbanwa: “For because of that death of his on the cross, he terminated the opposition between the Jews and the nations who are not Jews. They are all the same in that he caused them to return to God and he made them like all-one-body now.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Because the fact is that Christ died on the cross, and that has reconciled God with the people who believed in him. For the Jews and for the people who are not Jews, now has come to an end the disagreement these people had in their hatred. He brought together all the two groups as though they become one person.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of John 11:1:
Uma: “A man named Lazarus lived in Betania town with his sisters Maria and Marta. (That Maria was the one who would oil the feet of Yesus with fragrant oil and wipe them with her hair.) One time, Lazarus was sick.” (Source: Uma Back Translation)
Yakan: “So-then, there was a man called Lasarus, he was sick. He lived in the village of Betani. His two sisters also lived there, Mariyam and Marta.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “There was a man who was sick. His name was Lazarus from Bethany. He had two sisters, and they also lived in Bethany, Mary and Martha.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “There were siblings who resided in Betania, Maria and Marta and Lazarus. This Maria was the one who later would pour perfume on the Lord Jesus’ feet so she would then wipe-them with her hair. As for Lazarus, he was sick.” (Source: Kankanaey Back Translation)
Tagbanwa: “There was a person who was sick, who was named Lazaro. Where he lived was in Betania. The only ones living with him were his two sisters Maria and Marta.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “There was a man who was sick, he was named Lazarus. He was a native of Bethany, that town where Mary with her sister Martha lived.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Matthew 20:6:
Uma: “‘In the late afternoon, about five o’clock, he again went walking he met people who were sitting-around. He asked them: ‘Why are you just sitting-around idle [lit., dry] all day long, not working?'” (Source: Uma Back Translation)
Yakan: “So-then when it was afternoon already he went again to the market and he saw people who were still standing there. He said to them, ‘Why are you just standing here all day long and are not working?'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And when the sun was about to set, he returned again to the market. And he saw there some people who had no work, and he said, ‘Why are you just sitting around here all afternoon, and you’re not working?'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “When it was almost five o’clock, he went again to the marketplace and there were still others that he saw there who were just loafing. He said to them, ‘Why did you waste a day just visiting/playing-around?'” (Source: Kankanaey Back Translation)
Tagbanwa: “When the sun was now getting low, he went again. He again found some people just standing-around. He said to them, ‘Why have you been standing around all day, that you haven’t been working?'” (Source: Tagbanwa Back Translation)
Tenango Otomi: “When it approached five o’clock, again he went to the market. Again he found some people who hadn’t found work. He said to them: ‘How come you have spent the day here and haven’t worked?’ he said.” (Source: Tenango Otomi Back Translation)
Mairasi: “Finally, in the afternoon around strike five [five o’clock], he himself again went out again in the same way and to his surprise there were people wandering around aimlessly. And then he said to them: ‘Why are you guys aimlessly standing here regularly with the result that this whole day you guys have not done any work?’ said he.” (Source: Enggavoter 2004)
