Following are a number of back-translations of Luke 23:22:

• Noongar: “Then Pilate spoke a third time, asking, ‘But what bad thing has he done? I cannot find one thing he has done for which he should die. So I will tell them to beat him and then release him.'” (Source: Warda-Kwabba Luke-Ang)
• Uma: “Pilatus said to them a third time: ‘But what is his wrong? I did not find even one-kind of his wrong for which it is appropriate to condemn him to death. I will just whip him and release him.'” (Source: Uma Back Translation)
• Yakan: “For the third time Pilatus said to them, ‘Why, what bad has he done? I cannot find sin fitting that he should be killed. Therefore I will just command that he will be beaten and then I will let him free.'” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “And then Pilate said the third time, he said, ‘Why — what sin has he done? I haven’t found any sin that was worthy of his being killed. I will have him beaten and turned loose.'” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “A third time Pilato spoke-with them and said, ‘How come? What perhaps is his crime? I know of nothing he has done that would be a reason for his being-killed. I’ll just (lit. Even-if I) have him whipped and that’s all so that I will then release him.'” (Source: Kankanaey Back Translation)
• Tagbanwa: “Pilato repeated a third time saying to them, ‘Why? What has he done which is evil? Since I indeed can’t observe any reason why he should be killed, like I said I will just have him whipped and then release him.'” (Source: Tagbanwa Back Translation)

Following are a number of back-translations of Luke 23:23:

• Noongar: “But the crowd did not stop shouting that they should hammer Jesus to a tree to die. At last, after a long time, Pilate heard their angry shouting and gave them what they asked.” (Source: Warda-Kwabba Luke-Ang)
• Uma: “But they just all-the-harder asked that Yesus be crucified. Finally they really won.” (Source: Uma Back Translation)
• Yakan: “But they really insisted and continued to shout that Isa should be nailed to the post. Finally their wish was followed.” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “And then they shouted all the more that Jesus be nailed to a cross, and after a long while, Pilate could no longer resist,” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “But they continued shouting insisting that Jesus be nailed to the cross until Pilato was defeated,” (Source: Kankanaey Back Translation)
• Tagbanwa: “But those people were noisy-and-excited. They were insistent that it really was necessary to nail Jesus to a cross. Well, since it was now like that, they won.” (Source: Tagbanwa Back Translation)

Following are a number of back-translations of Luke 23:24:

• Noongar: “So Pilate spoke the word of death for Jesus, the thing they wanted.” (Source: Warda-Kwabba Luke-Ang)
• Uma: “Pilatus agreed that Yesus be condemned to death, following their request.” (Source: Uma Back Translation)
• Yakan: “Therefore Pilatus felled the judgment that their wish should be followed.” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “and he permitted that Jesus be nailed to a cross.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “and he agreed to what they wanted.” (Source: Kankanaey Back Translation)
• Tagbanwa: “That’s why Pilato decided to just go along with the will of those people.” (Source: Tagbanwa Back Translation)

Following are a number of back-translations of Luke 23:25:

• Noongar: “He released the man they wanted, the one they imprisoned because of fighting and killing, and Pilate gave Jesus to them to do what they wanted.” (Source: Warda-Kwabba Luke-Ang)
• Uma: “And he also agreed to free for them the person that they asked for, who was in prison because of his opposition and his killing. Yesus was given to the Roma soldiers to be killed following the wishes of the Yahudi people.” (Source: Uma Back Translation)
• Yakan: “The person they asked to be freed was freed, the person that was in prison because he had attacked the government and because of his killing. But Isa was handed over to the soldiers so that the will of the people would be done.” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “And then Pilate set Barabbas free, the one who was in prison because of his rioting and his murdering. And as for Jesus, Pilate allowed them to take charge of him, whatever they wanted to do to him.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “He released the one they wanted to be released who had been imprisoned because of riot and murder but he by-contrast turned-Jesus -over to them so that thus what they wanted concerning him would be fulfilled.” (Source: Kankanaey Back Translation)
• Tagbanwa: “The one whom he truly did release from prison was that person who was imprisoned because of trouble which was opposing the government and because of killing, for that’s what the crowd persisted-in-asking-for. And as for Jesus, he then handed him over to those who would nail him to a cross, so that the will of that crowd would be done.” (Source: Tagbanwa Back Translation)

Following are a number of back-translations of Luke 23:26:

• Noongar: “The soldiers took Jesus away. They met Simon, from Cyrene, one man coming into the city from the country. They seized Simon, put Jesus’ cross on him, and told him to carry the cross behind Jesus.” (Source: Warda-Kwabba Luke-Ang)
• Uma: “From there, they took Yesus outside the town, and on the way they met with a person named Simon the Kirene person. He had just arrived in town. The Roma soldiers stopped Simon, they forced him to carry-on-shoulder the cross going with they following Yesus.” (Source: Uma Back Translation)
• Yakan: “Then they took Isa to walk towards the place where he should be nailed. While they were on their way they met a person from the place Kirene, his name was Simon. He was coming from up-country going back to town. The soldiers forced him and commanded him to carry-on-shoulder the post for nailing Isa onto, they told him to carry it after/behind Isa.” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “And then they got Jesus and they took him because they would take him outside the town. And on the way they met a man from Cyrene, named Simon. As for this Simon, he was coming from the country into the town. And they forced him to carry the cross that Jesus was carrying.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “Then the soldiers took-Jesus -away to go nail him to the cross. While they were on the way, they met a man who was Simon from-Cirene who was going to the city from the barrios. They caught him and forced him to carry the cross, then they had him follow Jesus.” (Source: Kankanaey Back Translation)
• Tagbanwa: “When the soldiers had taken charge of Jesus and had set out now to go-and-nail him, they came across a man coming to the city whose name was Simon who was a taga Cirene. They forced him to shoulder the cross on which they would nail Jesus and to accompany following Jesus.” (Source: Tagbanwa Back Translation)

Following are a number of back-translations of Luke 23:27:

• Noongar: “Many people followed Jesus; some women were among them, weeping and wailing for him.” (Source: Warda-Kwabba Luke-Ang)
• Uma: “When Yesus was taken outside the town, many people followed. There were also several women who followed. Those women cried and wept/wailed for him.” (Source: Uma Back Translation)
• Yakan: “Very many people went along with Isa including women who were weeping and wailing about him/because of him.” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “And while they were taking Jesus, there were many people who went along, and there were some women who wailed because they were weeping over Jesus.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “There were also many people following Jesus along with women who were crying-for him and mourning.” (Source: Kankanaey Back Translation)
• Tagbanwa: “There were very many people following Jesus, including women who were crying as they walked for they were grieving for him.” (Source: Tagbanwa Back Translation)

Following are a number of back-translations of Luke 23:28:

• Noongar: “Jesus turned to them and said, ‘Women of Jerusalem! Don’t cry for me, but only for yourselves and your children.” (Source: Warda-Kwabba Luke-Ang)
• Uma: “Yesus looked at them and he said to them: ‘Ee women of Yerusalem, do not cry for me. It is better that you cry for yourselves and your children.” (Source: Uma Back Translation)
• Yakan: “Isa turned around and said to them, ‘Oy, you women of Awrusalam, do not weep about me. Weep about yourself and your children.” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “And Jesus turned to them, and he said, ‘As for you women of Jerusalem, don’t you cry over me, but rather the thing that you should cry about, is what’s going to happen to you and your children.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “Jesus turned-to-face them and said, ‘Women from-Jerusalem, it shouldn’t be me that you are crying-for but rather yourselves and your children.” (Source: Kankanaey Back Translation)
• Tagbanwa: “Jesus turned to them and said to them, ‘You women of Jerusalem, don’t cry for me. Your own selves and your children are who you are to cry for.” (Source: Tagbanwa Back Translation)

Following are a number of back-translations of Luke 23:29:

• Noongar: “Because the days are coming when people will say, ‘They are very happy those women without children, who did not give milk to them!'” (Source: Warda-Kwabba Luke-Ang)
• Uma: “Because the time will come when people say: ‘Fortunate are the barren women, who have not ever [lit., one time] given birth, and who have not ever nursed a child!'” (Source: Uma Back Translation)
• Yakan: “For there will be days coming in the future when the people will say, ‘How lucky are the women who cannot bear children and the women who never gave birth and gave suck.'” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “Because the day is coming when a terrible trouble will take place here, and then people will say how better off are those women who have no children and are not nursing any children.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “Because later a time of difficulty will arrive in which people will say, ‘Fortunate are the women who are barren who have not given-birth and breast-fed.'” (Source: Kankanaey Back Translation)
• Tagbanwa: “For think about this. The day will come when people will say, ‘The situation is really better of women who don’t give birth and have no nursing-babies.'” (Source: Tagbanwa Back Translation)