Following are a number of back-translations of 1 Corinthians 11:9:
Uma: “And also, it was not man who was made to help woman, it was woman [emphatic] who was made to help man.” (Source: Uma Back Translation)
Yakan: “And the man was not created because of the woman but the woman was created so that she would be a companion for the man.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “The reason that God created man was not so that woman might have a companion, but rather he created the woman so that the man might have a companion.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Furthermore God didn’t create the man for the woman but the woman for the man.” (Source: Kankanaey Back Translation)
Tagbanwa: “And it was not for the benefit and happiness of the woman that God created the man, but rather for the benefit and happiness of man that he created the woman.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Woman was made in order to be a helper for the man, it wasn’t that the man was made in order to be a helper for the woman.” (Source: Tenango Otomi Back Translation)
Martu Wangka: “The Father made the man to look after the woman as a boss and he did not make the man so that the woman would look after him as a boss.” (Source: Carl Gross)
The Hebrew, Aramaic, Greek, and Latin that is often translated as “gentiles” (or “nations”) in English is often translated as a “local equivalent of ‘foreigners,'” such as “the people of other lands” (Guerrero Amuzgo), “people of other towns” (Tzeltal), “people of other languages” (San Miguel El Grande Mixtec), “strange peoples” (Navajo (Dinė) (this and above, see Bratcher / Nida), “outsiders” (Ekari), “people of foreign lands” (Kannada), “non-Jews” (North Alaskan Inupiatun), “people being-in-darkness” (a figurative expression for people lacking cultural or religious insight) (Toraja-Sa’dan) (source for this and three above Reiling / Swellengrebel), “from different places all people” (Martu Wangka) (source: Carl Gross).
Tzeltal translates it as “people in all different towns,” Chicahuaxtla Triqui as “the people who live all over the world,” Highland Totonac as “all the outsider people,” Sayula Popoluca as “(people) in every land” (source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.), Chichimeca-Jonaz as “foreign people who are not Jews,” Sierra de Juárez Zapotec as “people of other nations” (source of this and one above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.), Highland Totonac as “outsider people” (source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.), Uma as “people who are not the descendants of Israel” (source: Uma Back Translation), “other ethnic groups” (source: Newari Back Translation), and Yakan as “the other tribes” (source: Yakan Back Translation).
In Chichewa, it is translated with mitundu or “races.” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
Following are a number of back-translations of Matthew 5:30:
Uma: “If for example our (incl.) right hand causes us (incl.) to sin, cut it off and throw it away. It is far better that one of our (incl.) hands is lost, than our whole body be throw into hell.” (Source: Uma Back Translation)
Yakan: “And if your right hand influences you to sin, leave that sin of yours. Figuratively as if you chop off your hand and throw it away. It is better if one of your hands is chopped off than that your whole body goes to hell.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “If it is your right hand that causes you to sin, cut it off and throw it away. It is better for you not to have a hand than for you to be thrown into hell with the whole body.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “And if it is your (sing.) right hand that is the cause-of-your (sing.) -sinning, cut it off to throw it away. Because it’s-preferable if your (sing.) body has a part taken-from-it than that your (sing.) body have no lack and you (sing.) be thrown into hell.'” (Source: Kankanaey Back Translation)
Tagbanwa: “It’s like that too with your hand/arm, even if it’s your right one, that you should cut it off if that’s where you are getting sin from, and throw it away. Because it’s really better to have a subtraction from the body, rather than a whole body which will be thrown into the fire which has no dying down, which is punishment by God.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “If you say that it is the fault of your hand, the right one, that you commit sin, then cut off your hand and throw it far away. It is better that you have lost a hand rather than you go to hell with all your body.” (Source: Tenango Otomi Back Translation)
Martu Wangka: “‘If you are thinking about doing bad with your hand, and you are thinking like that with the intention of doing bad, then as a result of that, you should chop off your hand and throw it away. You should do like that, and then you will be with one hand but you will sit well and you will not do bad so that you can avoid the fire if you did do bad.'” (Source: Carl Gross)
Following are a number of back-translations of 1 Corinthians 12:12:
Martu Wangka: “And just like one body, we who are Jesus’ relatives are one group of relatives, one family. There are many bones that hold our bodies together and just like those many bones there are many of us who are Jesus’ relatives.” (Source: Ken Hansen in Notes on Translation 1998/2, p. 11ff.
Uma: “We who believe in Kristus can be compared to a human body. It’s just one body, but it has many parts. Even though there are many parts, all those parts make/are just one body.” (Source: Uma Back Translation)
Yakan: “Even if our (incl.) expertise are not the same, but we (incl.) are just one. Like our (incl.) body. A person’s body is just one but there are many different things in his body like his hands, his feet, his mouth, and the others yet. Even though there are many different things but there is only one body. Likewise also all who trust in Isa Almasi are figuratively his body and each one of them is figuratively like the different things in his body.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And even though the skills which are given to each one of us are not the same, we are all one just the same, because we are like the single body of Christ which has many parts.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “The body of us people, it has many parts, but it is nevertheless only-one body. It is the same with Cristo and those who believe in him.” (Source: Kankanaey Back Translation)
Tagbanwa: “Well, if we think about the body of a person, is it not so that even though there are many parts, it’s just one body? And these parts, they are a single body-entity. Well, just like that is Cristo and all those believing/obeying him.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Concerning the body of a person, even though there are many parts to it, yet the person is just one person. It is like that for us, in that because of Christ, we are many who believe in him, but it is like we become only one person together.” (Source: Tenango Otomi Back Translation)
The Greek that is translated in English as “brother” or “brother and sister” (in the sense of fellow believers), is translated with a specifically coined word in Kachin: “There are two terms for brother in Kachin. One is used to refer to a Christian brother. This term combines ‘older and younger brother.’ The other term is used specifically for addressing siblings. When one uses this term, one must specify if the older or younger person is involved. A parallel system exists for ‘sister’ as well. In [these verses], the term for ‘a Christian brother’ is used.” (Source: Gam Seng Shae)
In Matumbi is is translated as alongo aumini or “relative-believer.” (Source: Pioneer Bible Translators, project-specific notes in Paratext)
In Martu Wangka it is translated as “relative” (this is also the term that is used for “follower.”) (Source: Carl Gross)
In the German New Testament translation by Berger / Nord (publ. 1999) it is often translated as Mitchristen or “fellow Christians.”
Following are a number of back-translations of Matthew 6:12:
Uma: “Forgive our wrongs, like we also forgive the wrongs of our companions,” (Source: Uma Back Translation)
Yakan: “Forgive our sins as we also forgive those who sin against us.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Forgive us our sins like our forgiving the one who sins against us.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Forgive our (excl.) sins, because we (excl.) also have forgiven those who sinned against us (excl.).” (Source: Kankanaey Back Translation)
Tagbanwa: “Forgive, too, our sins, the same as we do as we forgive those who sin against us.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “And forgive our sins, like we also forgive those who do bad to us.” (Source: Tenango Otomi Back Translation)
Chichewa (interconfessional translation, 1999): “Forgive us our sins, even as we ourselves forgive those who wrong us.” (Source: Wendland 1998, p. 157)
Martu Wangka: “When another person does wrong to me, I should not in return do wrong to them — I should go and talk about being reconciled together. When I talk like that, to that person, then following that, I am asking you, you throw out my badness.” (Source: Carl Gross)
Following are a number of back-translations of Colossians 3:18:
Uma: “All you who have husbands, submit to your husbands as is appropriate for women who follow the Lord.” (Source: Uma Back Translation)
Yakan: “You women you ought-to/must follow your husband’s wish/want/desire. This is right for you to do because you trust our (incl.) Leader Isa Almasi.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “As for you women, submit yourself to your husbands, because this is the proper behavior of a woman who is a believer in the Lord.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “You women, submit-yourselves -to (lit. cause-yourselves -to-be-ruled-by) your spouses, because that is what is fitting to believers in the Lord.” (Source: Kankanaey Back Translation)
Tagbanwa: “Here is what else I want to say to you. First, as for the women, it is necessary that you submit to your spouse for this is fitting for those who are united/tied-together with the Lord Jesus.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Listen you women, obey your husbands. This is the duty of those who believe in the Lord Jesus.” (Source: Tenango Otomi Back Translation)
Martu Wangka: “There are some of you Jesus’s relatives who are women spouses. You should sit well to your men spouses, to those who are like your bosses. Jesus thinks that you should sit well like that.” (Source: Carl Gross)
Following are a number of back-translations of Matthew 6:22:
Uma: “‘Our (incl.) eye can be compared to a torch. If our (incl.) eye is good, our (incl.) sight/vision is clear.” (Source: Uma Back Translation)
Yakan: “Our (dual) eyes are figuratively the lamp of our (dual) body. If our (dual) seeing is clear, that means, if our (dual) works are straight/righteous, our (dual) whole body is like light.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Our (dual) eye, it’s like a lamp here in our body, because if our seeing is bright, which is to say, if our activity is righteous, it is as if our whole body is illuminated.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “‘The eye is like the light of people. Therefore if your (sing.) sight/viewpoint is good, it is as if your (sing.) mind is thoroughly lighted.” (Source: Kankanaey Back Translation)
Tagbanwa: “I’ll also add something else, that what is like a lamp for the body is the eye. If it has no defect, of course your (sing.) whole sight is clear.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “When you open your eyes good, then you see the light. In like manner, if you open your understanding well, then you will know what is the good by which you must live.” (Source: Tenango Otomi Back Translation)
Amele: “Jisas told them another talk, ‘The light of your body (is) your eye. If your eye lies good then all your body lies with light.'” (Source: John Roberts in this article )
Martu Wangka: “If you think to sit true to the Father, as a result of that, you will sit happy.” (Source: Carl Gross)
German New Testament translation by Berger / Nord (publ. 1999) verses 22 and 23: “The eye is light for the whole body. When the eye is clear, the whole body is brightly illuminated; when it is dim, the body is dark. If your own light does not dispel the darkness within you, how great is the darkness outside!”
