Following are a number of back-translations of Luke 5:33:

• Noongar: “People said to Jesus, ‘Many days, John’s disciples don’t eat or drink, but pray, and also the disciples of the Pharisees. Only your disciples eat every day.'” (Source: Warda-Kwabba Luke-Ang)
• Uma: “At that time, there were those who said to Yesus: ‘The followers of Yohanes the Baptizer often fasted and prayed. So also the followers of the Parisi people. But as for your (sing.) followers, they just keep on eating and drinking. Why don’t they fast?'” (Source: Uma Back Translation)
• Yakan: “Then the people said to Isa, ‘The disciples of Yahiya often fast and pray to God. Likewise also the disciples of the Pariseo, but your disciples always just eat and drink.'” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “There were some people who said to Jesus, ‘As for the disciples of John the Baptist, and the disciples of the Pharisees, they are always praying and fasting so that they might do a good job of worshipping God. But your disciples, they do not fast, but rather every day they eat and they drink.'” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “There were those who went to say to Jesus, ‘The disciples of Juan, they are often fasting (lit. enduring their hunger) while also they are praying and likewise also the disciples of the Pharisees. But your (sing.) disciples however, they don’t fast. Why?'” (Source: Kankanaey Back Translation)
• Tagbanwa: “There were some people who said to Jesus, ‘Why is it that as for Juan’s disciples, they always/often fast and pray, the disciples of the Pariseo being like that too, but your disciples don’t? On the contrary every day they are eating and drinking.'” (Source: Tagbanwa Back Translation)

Following are a number of back-translations of Luke 5:34:

• Noongar: “Jesus said, ‘What do you think? On the day of the wedding, the friends of the bridegroom sit with him. Can they stop eating? No!” (Source: Warda-Kwabba Luke-Ang)
• Uma: “Yesus answered them with this parable, he said: ‘People at a wedding feast, do they fast while they are accompanying the groom? Of course not.” (Source: Uma Back Translation)
• Yakan: “Isa answered them in a parable. He compared his disciples to people at a wedding. He said, ‘Do you tell people at a wedding to fast as long as the bridegroom is still there with them? No!” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “And Jesus said to them, ‘For example,’ he said, ‘if there is a wedding, the companions of the bridegroom, it’s not possible to have them fast as long as the bridegroom is still with them.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “Jesus answered parabling, ‘If someone has-a-wedding, do you think do-you-suppose (rhet. question) that the invited friends of the bridegroom (lit. one-marrying) will not join-in-eating? They will emphatically eat.” (Source: Kankanaey Back Translation)
• Tagbanwa: “Jesus answered them, saying, ‘What, do you cause to fast the people who have been invited to a wedding so long as the man being married is still with them? Of course not.” (Source: Tagbanwa Back Translation)

Following are a number of back-translations of Luke 5:35:

• Noongar: “But the day will come when people will take away the husband, and then they will not eat food.'” (Source: Warda-Kwabba Luke-Ang)
• Uma: “But the time will come, the groom is taken from their midst. At that time, only then will they fast.'” (Source: Uma Back Translation)
• Yakan: “But in the future when the bridegroom has been caused to leave, then they will fast.'” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “But at that time in the future when the bridegroom is taken away from them, then they will fast because they are sorrowful. It’s the same way also with my disciples, because as long as I am with them, they will not fast.'” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “But when the tine arrives that the bridegroom will be taken-away from them, that’s the time-when-they -will-fast.'” (Source: Kankanaey Back Translation)
• Tagbanwa: “Well, these disciples of mine are like that too. But the day will come when I will be separated from them. And then is when they will fast.'” (Source: Tagbanwa Back Translation)

Following are a number of back-translations of Luke 5:36:

• Noongar: “Jesus also told them this story. ‘Nobody tears off a piece of a new coat, repairing an old coat. If they do this, they will spoil the new coat and the piece of new coat will not be like the old coat.” (Source: Warda-Kwabba Luke-Ang)
• Uma: “After that, Yesus said this parable, he said to them: ‘There is no-one who cuts a scrap of cloth from a new shirt [baju is the general word for clothing] and patches it on an old shirt. Because if so, the new shirt is torn. And also a new patch will not look good on an old shirt.” (Source: Uma Back Translation)
• Yakan: “Then Isa parabled about the former teaching and his teaching. He said, ‘There is no person who tears a new blouse for patching an old blouse. For if he does so, the new one is torn and the new one also does not match/is not fitting for patching old clothes.'” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “And then Jesus illustrated with a parable, the incompatibility of his new teaching and the old doctrine of the Jews. He said, ‘There’s no one who tears a new shirt so that he will patch an old, rotten shirt; because if he does this he has destroyed the new one, and that old shirt is not fitting to the new patch that was put on it.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “Jesus also said parabling, ‘Moreover there is no person who will tear a new garment in order to use-it-to-patch an old garment. Because if he does that, the new garment will of course be wasted and moreover the new cloth will not match/suit the old to-which-it-is-patched.” (Source: Kankanaey Back Translation)
• Tagbanwa: “And then he taught then that it’s not possible/acceptable just to add this teaching of his to the customs/traditions of the Judio. His illustration was, ‘Of course no-one tears new clothing to use it to patch an old one. For of course the new clothing is wasted by being torn, and well, the new isn’t suitable to patch the old with.” (Source: Tagbanwa Back Translation)

Following are a number of back-translations of Luke 5:37:

• Noongar: “No! And people don’t put new liquor into an old skin bottle, because the new liquor will burst the bottles. Then the liquor will spill and the bottle will break.” (Source: Warda-Kwabba Luke-Ang)
• Uma: “So also, no-one pours new wine into an old container. Because when it bubbles, that old container will just break, with the result that the wine spills, and the container also is wasted.” (Source: Uma Back Translation)
• Yakan: “Isa also compared his teaching to new grape juice/water filled in bags of goat skin. He said, ‘No person fills new grape water which is still fermenting into old bags. For if he does so, the bag will be torn by the grape water. Then the grape water is spilled and the bag destroyed.” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “And the same way,’ says Jesus, ‘the wine which is newly made and put in a goatskin container — it’s not possible that it is put in an old container, because an old container will split and the wine will pour out, and the container will be destroyed also.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “Neither of course does anyone put recently-yeasted grape juice in a dried-up leather bag, 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.” (Source: Kankanaey Back Translation)
• Tagbanwa: “And also no-one puts new drink into an already old container made of skin, which no longer stretches/gives. For if like this is done, when the drink matures, of course it will cause the container to burst. Well, isn’t it so that the drink which was put in will be spilled and the container will be destroyed too?” (Source: Tagbanwa Back Translation)

Following are a number of back-translations of Luke 5:38:

• Noongar: “No! You must put new liquor into a new bottle.” (Source: Warda-Kwabba Luke-Ang)
• Uma: “New wine must definitely be put into a container that is also just new.” (Source: Uma Back Translation)
• Yakan: “But new grape water should be filled into new bags.” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “It’s necessary that the wine which is just made is put in a new container.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “Recently-yeasted grape juice then, it must be a new leather in which it is placed.” (Source: Kankanaey Back Translation)
• Tagbanwa: “Of course, what is suitable to put new drink in is a new skin container.” (Source: Tagbanwa Back Translation)

Following are a number of back-translations of Luke 5:39:

• Noongar: “And people don’t want new liquor after they drink old liquor. They say, ‘The old liquor is better!”” (Source: Warda-Kwabba Luke-Ang)
• Uma: “‘No-one wants to drink new wine if he has finished drinking the old. Because he will say: ‘It is old wine that is delicious.’ ‘” (Source: Uma Back Translation)
• Yakan: “A person who is used to drinking grape water which has been stored for a long time does not look for new grape water. He says the taste of long stored grape water is good.'” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “And that person who drinks the old wine, he will not drink the wine which has just been made because he says, ‘The old wine is what is good.’ ‘” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “Another-thing yet, the one who has become accustomed to drinking mature grape juice, he doesn’t-want to taste the not-yet-mature, because he says/thinks that the mature (wine) that he is accustomed to is tastier.'” (Source: Kankanaey Back Translation)
• Tagbanwa: “But well, no-one wants to drink this new drink if he has drunk that which was stored for a long time, because what he says is, ‘This matured one is better.”” (Source: Tagbanwa Back Translation)

Following are a number of back-translations of Luke 6:1:

• Noongar: “The Sabbath Day came. Jesus walked in a wheat field. His disciples began picking heads of grain. They rubbed the heads in their hands and ate the seeds.” (Source: Warda-Kwabba Luke-Ang)
• Uma: “Once Yesus and his disciples passed through a garden/field on Sabat Day, the worship day of the Yahudi people. While they were passing through that garden, his disciples picked wheat fruit, they rubbed it so the skin would come off, and they ate-it-raw.” (Source: Uma Back Translation)
• Yakan: “One Saturday, the day of-no-work for the Yahudi, Isa and his disciples walked through a field. As his disciples were passing by, they broke of (some) of the fruit of the field and after they had taken it out of the husks ate it uncooked.” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “On a certain Saturday day, Jesus and company went through the fields; that was the day that was commanded long ago by God to the Jews, that no one should work on that day because it was the day of rest. His disciples picked off the ears of wheat (trigu), rubbed them together and then they ate the grains.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “On one Saturday which was the resting-time of the Jews, plural Jesus were walking-through the rice-fields which were planted with wheat. And his disciples were picking-off the grains in order to rub-them-in-their-hands and husk-them-with-their-teeth (i.e. to eat).” (Source: Kankanaey Back Translation)
• Tagbanwa: “Once when it was the Day of Rest, the walk of Jesus and his disciples passed through a wheatfield. What his disciples did was, they picked heads of wheat and crushed-them-in-their-hands for they were eating it.” (Source: Tagbanwa Back Translation)