Following are a number of back-translations of Matthew 26:4:

• Uma: “They made-plans, they said: ‘What is our (incl.) scheme to ambush and arrest Yesus so he can be killed?” (Source: Uma Back Translation)
• Yakan: “They planned as to how they could arrest/seize and kill Isa, and the people wouldn’t know it.” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “Because they are seeking a way so that they might catch Jesus so that it won’t be known by many.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “to search for a way to arrest/catch Jesus without it being known so that they could have-him-killed.” (Source: Kankanaey Back Translation)
• Tagbanwa: “They were discussing that they would deceive/betray Jesus so that they could arrest him and have him killed.” (Source: Tagbanwa Back Translation)
• Tenango Otomi: “Thus they made plans, deciding how to arrest Jesus and kill him.” (Source: Tenango Otomi Back Translation)

Following are a number of back-translations of Matthew 26:5:

• Uma: “We’d better not arrest him during the big day, lest the crowds go-wild / get-out-of-control.'” (Source: Uma Back Translation)
• Yakan: “‘Let’s not do it (lit. don’t) during the time of the celebration,’ they said, ‘perhaps the people will make an uproar/riot.'” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “‘It would be better,’ they said, ‘if we do not cath him at the time of the feast because people might cause trouble.'” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “They said, ‘Just-so-long-as we don’t have-it-coincide with the fiesta lest the many-people riot.'” (Source: Kankanaey Back Translation)
• Tagbanwa: “But they said, ‘Don’t make it coincide with the fiesta for maybe the crowd of people will get angry and make-trouble.'” (Source: Tagbanwa Back Translation)
• Tenango Otomi: “Concerning this word they said: ‘Let us not arrest him during the feast, in order that the people won’t rise up to rescue him,’ they said.” (Source: Tenango Otomi Back Translation)

Following are a number of back-translations of Matthew 26:6:

• Uma: “When Yesus was in the village of Betania, he went to the house of a person named Simon the leper.” (Source: Uma Back Translation)
• Yakan: “When Isa was there in the place Betani in the house of Simon who had had leprosy” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “And when Jesus was in the town of Bethany, he was in the house of Simon, the leper who was cured already.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “While (pl.) Jesus were in Betania, they went to eat (lit. eat-with) at the house of Simon, whose fearful skin disease Jesus had removed.” (Source: Kankanaey Back Translation)
• Tagbanwa: “When Jesus and company were still there at Betania, they went to the house of Simon, he who had been healed from his leprosy.” (Source: Tagbanwa Back Translation)
• Tenango Otomi: “Jesus was in the town of Bethany at the house of Simon, the one whom he had healed of the rot in his body.” (Source: Tenango Otomi Back Translation)

Following are a number of back-translations of Matthew 26:7:

• Uma: “While he was there, a woman came bringing a bottle full of fragrant oil that was very expensive. While Yesus was eating, the woman came and poured that fragrant oil on his head her sign/way of honoring [him].” (Source: Uma Back Translation)
• Yakan: “a woman arrived there carrying fragrant oil. It’s container was made of alabaster stone. While Isa was eating the woman went there and poured the fragrant oil on Isa’s head.” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “A woman came near to him who had a flash of alabaster stone that was filled with sweet smelling perfume which was very expensive. And she poured the perfume on the head of Jesus while Jesus was still eating.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “When they were eating, a woman approached Jesus carrying a bottle made of alabaster alabastro (Ilo. loan) containing a most-expensive perfume, and she poured it on Jesus’ head.” (Source: Kankanaey Back Translation)
• Tagbanwa: “Wneh they were now eating, a woman approached bringing a far-from-ordinary container which was full of most-expensive perfume for it was first-class. She poured it on the head of Jesus.” (Source: Tagbanwa Back Translation)
• Tenango Otomi: “Jesus was now at the table to eat. At that time a woman entered carrying an oil container made from alabaster. It was filled with an oil which smelled beautiful and was very expensive. She poured the oil on Jesus’ head.” (Source: Tenango Otomi Back Translation)

Following are a number of back-translations of Matthew 26:8:

• Uma: “When his disciples say what the woman had done, they became angry, they said: ‘Why was expensive oil wasted like that?” (Source: Uma Back Translation)
• Yakan: “When the disciples of Isa saw that, they were angry, and they spoke-among-each-other, they said, ‘Why is that fragrant oil wasted/destroyed in that way?” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “And when his disciples saw this, they got angry. They said, ‘Why did she waste this?” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “When his disciples saw it, they became-angry and they said, ‘Oh-what-a-waste!” (Source: Kankanaey Back Translation)
• Tagbanwa: “The disciples got angry when they saw that. They murmured among themselves saying, ‘Why was this perfume wasted?” (Source: Tagbanwa Back Translation)
• Tenango Otomi: “When the learners saw what the woman did, they got angry and said: ‘How come the oil got wasted?” (Source: Tenango Otomi Back Translation)

Following are a number of back-translations of Matthew 26:9:

• Uma: “It should have been sold so that the money [lit., its price] be given to the poor people.'” (Source: Uma Back Translation)
• Yakan: “It would have better been sold for a high price and the proceeds been given to the poor.'” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “It would have been better if that had been sold at a high price so that its exchange could have been given to the poor.'” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “That should have been sold so that it could be given to the poor, because it is expensive!'” (Source: Kankanaey Back Translation)
• Tagbanwa: “If only it had been sold for a big-price, that payment for it could have been used to help the poor.'” (Source: Tagbanwa Back Translation)
• Tenango Otomi: “It is very expensive, it could have been sold so that the money could be given to the poor.'” (Source: Tenango Otomi Back Translation)

Following are a number of back-translations of Matthew 26:10:

• Uma: “Yesus knew their thoughts, so he said to them: ‘Why do you make this woman’s heart hurt! What she has done to me is good.” (Source: Uma Back Translation)
• Yakan: “Isa knew their talking and he said, ‘Why do you trouble her? What she did to me is good.” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “And Jesus knew what they said, and he said, ‘Leave that woman alone. Very beautiful and good is what she did to me.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “But Jesus knew what they were saying and he said, ‘Leave-her-alone! Why are you hardshipping her? What she did to me was very-good!” (Source: Kankanaey Back Translation)
• Tagbanwa: “What those disciples were murmuring about wasn’t hidden from Jesus. That’s why he said, ‘Why are you bothering this woman? That which she did to me was really good.” (Source: Tagbanwa Back Translation)
• Tenango Otomi: “Jesus knew what his learners had said, so he said: ‘Don’t be angry with this woman here, because it is good what she did for me.” (Source: Tenango Otomi Back Translation)

Following are a number of back-translations of Matthew 26:11:

• Uma: “For the poor people, you always have opportunity to help them for there are always with you. But I, I will not always be with you.” (Source: Uma Back Translation)
• Yakan: “For the poor,’ Isa said, ‘will not leave you, but I, I will not remain here with you.” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “You can always help the poor because you can never get away from them. But as for me, I will soon have to leave you.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “Because there are always poor-people where you are, but as for me, I will not always be with you.” (Source: Kankanaey Back Translation)
• Tagbanwa: “For all time the poor are your companions but I won’t be your companion for much longer.” (Source: Tagbanwa Back Translation)
• Tenango Otomi: “These poor people you speak of, you always will see them. But I will not always be here.” (Source: Tenango Otomi Back Translation)