Following are a number of back-translations of Matthew 18:3:

• Uma: “and he said to them: ‘Indeed I say to you: if you don’t change your behavior/character and become like this little child, you will not become God’s people/subjects.” (Source: Uma Back Translation)
• Yakan: “Then he said, ‘Truly I tell you, you will not be included in the ruling of God if you do not change your thinking and you become like a small child who doesn’t make himself great.” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “And Jesus said, ‘Don’t you all forget this. It is necessary that you take out of your minds your desire to be greater than others, and imitate this child because all are greater than he is. If you don’t, you cannot be ruled by God.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “Then he said, ‘What I say to you is true, that if you do not change your mind/thoughts so that you are like children, you absolutely can not be joined to God’s ruling.” (Source: Kankanaey Back Translation)
• Tagbanwa: “And then he spoke, saying, ‘Consider this. As long as you don’t make new this nature of yours which looks for importance, and as long as you don’t make yourselves like still small children, you really can’t be included as subjects of God in his kingdom.” (Source: Tagbanwa Back Translation)
• Tenango Otomi: “He said to his learners: ‘Truly I tell you that if you do not turn your minds and become like the boy here, you will not enter where God rules, who is in heaven.” (Source: Tenango Otomi Back Translation)

Following are a number of back-translations of Matthew 18:4:

• Uma: “Whoever humbles himself and becomes like this little child, he is the one who is very important/whose life is very big of all of God’s people/subjects.” (Source: Uma Back Translation)
• Yakan: “Whoever humbles his liver like this child, he is the greatest in the ruling of God.” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “Because the one who abandons his making himself great and becomes like this child, he is the one who is the greatest of all whom God rules over.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “Therefore the greatest in God’s ruling is the one who humbles (lit. lowers) himself to become-like this child.” (Source: Kankanaey Back Translation)
• Tagbanwa: “For whoever is humble like this child, he really will be considered important in the kingdom of God.” (Source: Tagbanwa Back Translation)
• Tenango Otomi: “Now the one who is most respected where God rules is the person who acts like he isn’t worth anything, who acts humble like this boy here.” (Source: Tenango Otomi Back Translation)

Following are a number of back-translations of Matthew 18:5:

• Uma: “Whoever receives a little child like this child because of his following of Me, its meaning, it is I whom he receives.” (Source: Uma Back Translation)
• Yakan: “If there is a person and because of his trust in me he honors/treats-according-to-custom one little child like this, I am the one honored/treated-according-to-custom.'” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “The person, who because of his faith in me, accepts and treats well any child like this, he has accepted me also.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “And whoever receives a lowly person like this child because of his faith in me, I am the one he has received.'” (Source: Kankanaey Back Translation)
• Tagbanwa: “And also whoever receives a humble one like this child because of his belief in me, I am the one he is receiving.” (Source: Tagbanwa Back Translation)
• Tenango Otomi: “And the person who has respect for a child like this one here and does so because he knows that I look well upon such action, then it is as though that person has respect for me.” (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 Matthew 18:7:

• Uma: “Disaster people in this world, because there is much that causes them to fall. There will definitely be some who cause-to-fall, but disaster to the people who cause-to-fall.” (Source: Uma Back Translation)
• Yakan: “Mankind is to be pitied for there really are temptations that cause them to sin. Surely temptations will come. But to be pitied is the person who tempts his companion to sin so that his companion sins, for God will surely punish him.'” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “Pity mankind because there are means by which people are successfully tempted. Things like that will always happen, but greatly pity the person who, through him, anyone who believes in me is successfully tempted.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “The people on this earth are pitiful because of the many temptations they face. There are admittedly of course temptations that will arrive, but pitiful nevertheless is the person who is the pathway of that temptation.” (Source: Kankanaey Back Translation)
• Tagbanwa: “The situation here in the world really is very hard for very many are the possible sources of what causes people to sin. There is really no removing these possible sources of what causes to sin. But what will be experienced by these people from whom these things come is really terrifying.” (Source: Tagbanwa Back Translation)
• Tenango Otomi: “It is painful here on earth because there is no lack of things that cause a person to sin. And people are always committing sin, but how great will be the punishment of the person who causes his fellowman to sin.” (Source: Tenango Otomi Back Translation)

Following are a number of back-translations of Matthew 18:8:

• Uma: “‘If for instance one of our (incl.) hands or one of our (incl.) feet causes [lit., carries] us (incl.) to sin, just cut it off and throw it away. It is better to have just one hand or one foot, as long as we (incl.) receive goodness of life with God. It is better that way, than to have both hands and both feet, but finally/at the end we (incl.) are thrown into the fire that continually flames.” (Source: Uma Back Translation)
• Yakan: “‘If your hand or your foot influences you to sin, leave/give up your sin. Figuratively as if you cut off your hand and your foot and throw it away. It is better for you to enter heaven even (if) you (have a limb) cut off than (if) you (have) two hands or two feet but are thrown into the fire which cannot be put out.” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “If your hand or your foot is the thing by which you are successfully tempted, cut it off and throw it away, because it is better if you are maimed and given eternal life rather than to have two hands or feet and be thrown into the fire which is forever.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “Therefore if your (sing.) hand/arm or your (sing.) foot/leg is your (sing.) means-of-sinning, cut it off to throw it away. Because it is better if you (sing.) go join-in-experiencing the life in heaven with one of your (sing.) hands/arms or legs cut-off than that you (sing.) have two arms or legs and you (sing.) are thrown into the place of fire that never goes-out.” (Source: Kankanaey Back Translation)
• Tagbanwa: “Therefore supposing your (sing.) hand or your foot is where the sin you do originates, you had better just cut it off and throw it away. For it doesn’t matter even if one hand or foot is cut off, as long as life which is without ending will be yours. Certainly (better) than still having both hands and feet and be thrown into the fire which never dies down.” (Source: Tagbanwa Back Translation)
• Tenango Otomi: “Therefore if you should say that it is the sin of your hand or the sin of your foot that you committed sin, then cut it off. Throw it far away. It is better that you are without a hand or without a foot when you enter where you will live with God than that you should have both your hands or both your feet and thus you go to where there is the fire forever.” (Source: Tenango Otomi Back Translation)

Following are a number of back-translations of Matthew 18:9:

• Uma: “And if for example one of our (incl.) eyes carries us (incl.) to sin, gouge/pry it out and throw it away. It is better to have just one eye and receive goodness of life with God that to have two eyes but in the end we (incl.) are thrown into the fire of hell.” (Source: Uma Back Translation)
• Yakan: “And if your eye also influences you to sin, leave/give up your sin. Figuratively as if you dig out your eye and throw it away. It is better for you to enter heaven even if you have only one eye than if you have two eyes but are thrown into the fire of hell.'” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “And if the thing by which you are successfully tempted is your eye, dig it out and throw it away, because it is better if you only have one eye and you are given life forever rathen than your having two eyes and you are thrown in the fire of hell.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “Your (sing.) eye also, it that’s your (sing.) means-of-sinning, extract-it to throw it away. Because it is better if you (sing.) go join-in-experiencing the life in heaven one-eyed than that you (sing.) have two eyes and you (sing.) are thrown into the fire in hell.'” (Source: Kankanaey Back Translation)
• Tagbanwa: “Well if supposing your eye is where what causes you to sin originates, just pluck it out and throw it away. For it doesn’t matter even if one eye plucked out, as long as life which is without ending will be yours. Certainly (better) than still having both eyes and be thrown into the fire which never dies down.'” (Source: Tagbanwa Back Translation)
• Tenango Otomi: “If you say that it is the sin of your eye that you committed sin, pluck out your eye and throw it far away. It is better that you only have one eye when you enter where you will live with God, than that you have two eyes and thus go to hell where the fire burns.” (Source: Tenango Otomi Back Translation)