Following are a number of back-translations of Mark 1:5:
Uma: “Many people went to the wilderness [empty field] wanting to hear Yohaness words. There were those from Yerusalem-town and from all the towns Yudea-land. They went to confess their sins, and he baptized them in the Jordan river, a sign of their having repented from their sins.” (Source: Uma Back Translation)
Yakan: “So-then many people from the many-places there in Yahudiya and from Awrusalam went to him. They confessed their sins and were baptized by Yahiya in the river/water Jordan.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “The many people went after John. They came from the towns in all the province of Judea, and there were even people who came from the city of Jerusalem. And those people confessed their sins and were baptized by John in the river Jordan.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “The inhabitants of Jerusalem and those-who-resided in all the towns in Judea were going to him. They were confessing their sins and then Juan would baptize them in the Jordan river.” (Source: Kankanaey Back Translation)
Tagbanwa: “The people really-all went to him from the towns in the district of Judea, including the taga Jerusalem. They were repenting of their sins and having themselves baptized by Juan in the river Jordan, testifying that they would now drop/give-up sin.” (Source: Tagbanwa Back Translation)
Shipibo-Conibo: “Then all those of Judea land, all the Jerusalem people, they used to go to John. Then he washed them [‘wash’ does not eliminate immersion], at the Jordan stream, when they said: It is true. We have sinned.” (Source: James Lauriault in The Bible Translator 1951, p. 32ff. )
Balinese: “There the whole country of Judea and all the inhabitants of the city of Jerusalem came out to meet Jokanan, and then they were baptized in the river Jarden, while they confessed their sins.” (Source: J.L. Swellengrebel in The Bible Translator 1950, p. 75ff. )
German New Testament translation by Berger / Nord (publ. 1999): “And all the inhabitants of Judah and Jerusalem streamed out to John into the wilderness. They were baptized by him in the Jordan, and because this would have cleansed them, they were able to confess their sins and ask for forgiveness.”
English translation by Michael Pakaluk (2019): “And so the whole district of Judea, and residents of Jerusalem from every walk of life, came out to him. And they were baptized by him in the Jordan river as they confessed their sins.”
Following are a number of back-translations of Mark 1:37:
Uma: “‘Many people are looking for you, Teacher.'” (Source: Uma Back Translation)
Yakan: “When they had found him, they said to him, ‘There are all those people there looking for you.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “When they found him, they said to him, ‘All the people are looking for you.'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “When they found him, they said to him, ‘The many-people are all looking for you (sing.).'” (Source: Kankanaey Back Translation)
Tagbanwa: “When they had found Jesus, they said, ‘You are being looked for by everybody.'” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Mark 1:16:
Uma: “While he was walking on the edge of Lake Galilea, he saw two men. Their names: Simon with Andreas his relative. At that time they were fishing in the lake with nets, because that was their work.” (Source: Uma Back Translation)
Yakan: “So-then, while Isa was walking at the edge of the lake called Jalil, he saw two siblings, Simon and Andariyas fishing-with-a-net (magpokot) there in the lake because they were fishermen.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “One day at that time as Jesus was walking along the shore of the lake of Galilee, he saw Simon and the younger brother of Simon, Andrew, who were netting for fish in the lake, for they were netters.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “On one-occasion when Jesus was walking along the edge of the wide pond/lake (henceforth lake) in Galilea, he saw Simon and Andrew who were siblings who were net-fishing, because that was their work.” (Source: Kankanaey Back Translation)
Tagbanwa: “Once when Jesus was walking there on the shore of the Lake of Galilea, he came upon two fisherman brothers, Simon and Andres. They were fishing (with a circular net hand-thrown from the shore).” (Source: Tagbanwa Back Translation)
Shipibo-Conibo: “Then, edging-along Galilee lake, Jesus saw Simon. He saw Simon’s brother Andrew also. They were cast-netting in the lake. They were fish getters.” (Source: James Lauriault in The Bible Translator 1951, p. 32ff. )
Balinese: While walking at the shore of the lake of Galilea, He met I Simon [I is a personal article referring to regular people] and his brother, I Andreas, whilst they were casting their net in that lake, for both were cast-net-fishers.” (Source: J.L. Swellengrebel in The Bible Translator 1950, p. 75ff. )
English translation by Michael Pakaluk (2019): “And as he was walking along the Sea of Galilee, he saw Simon, and Andrew, the brother of Simon, in the sea casting. (They were fishermen, after all.)”
Following are a number of back-translations of John 15:13:
Chol: “There is much love in the one who will give himself to die on behalf of his friends. There is no one who has more love than this.”
Ojitlán Chinantec: “If one is willing to die for a friend, he has loved that one to completion.”
Huehuetla Tepehua: “The biggest love is this, when a person gives up his life for a friend of his.”
Shipibo-Conibo: “Only upon very really loving their friend can they want to die in his place.”
Yanesha’: “There isn’t love which surpasses this: We let go of ourselves to die for our loved ones.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
Uma: “If there is a person who gives his life so that his companion lives, his love is indeed big. There is no love greater than the love of a person who gives his life in order to help his companion.” (Source: Uma Back Translation)
Yakan: “If a person submits to die because of his love for his friends, there is no human love greater than this.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “If there is a person who allows himself to be killed in order to free his friends, this is a sign that his friends are very dear in his breath. There is no dearness which can equal this.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “This is the largest love that a person is able-to-show, if he dies so that his friends may live.” (Source: Kankanaey Back Translation)
Tagbanwa: “True valuing which can’t be exceeded is the valuing by a person who will give his life/breath in place of the life/breath of his friends.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “The most important thing one can do when he loves his friend is to give his life for his friend.” (Source: Tenango Otomi Back Translation)
In Ogea the word for “love” is “die for someone,” echoing the content of this verse. (Source. Sandi Colburn in Hiolzhausen 1991, p. 22)
Following are a number of back-translations of Mark 1:27:
Uma: “All the people who saw it were surprised, with the result that they spoke-to-one-another, they said: ‘No kidding! This is a new teaching, he really does have power! He expelled evil spirits, and they really did follow his command!'” (Source: Uma Back Translation)
Yakan: “All the people were amazed, therefore they asked-each-other they said, ‘What is this? This is hep new teaching. He has authority to command even the demons, and they obey his commands.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “All of the people there were greatly amazed, and because of this they began to talk to each other saying, ‘What perhaps is this? Perhaps this is a new doctrine. Because why is he so powerful to command even the demons, and they obey him.'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “The eyes of those who were there widened (indicating surprise) and they said-to-each-other, ‘Wey! This new teaching is really something! Even evil-spirits, he (admiration particle) has authority to command them and they leave.'” (Source: Kankanaey Back Translation)
Tagbanwa: “That crowd was really amazed. What they were doing was asking-each-other, ‘Whatever is this? A new teaching? For look at this, he has authority to order even evil spirits and they obey him.'” (Source: Tagbanwa Back Translation)
Shipibo-Conibo: “Then all were amazed. Even amazed they asked one another: What is this? Is it a new taught word? Being a strength possessor he tells even the ruinous demons to go out. When he tells them, 28 they hear his word.” (Source: James Lauriault in The Bible Translator 1951, p. 32ff. )
Balinese: “All the people there were so dumbfounded, so that they said to each other: ‘Ah, what is that? A new teaching full of power! For all the demons are ordered about by Him, so that they follow all His commands.'” (Source: J.L. Swellengrebel in The Bible Translator 1950, p. 75ff. )
English translation by Michael Pakaluk (2019): “And the people there were all so deeply affected that they began to say to one another, ‘What is this? A new teaching. With authority. He tells even unclean spirits what to do, and they obey him.'”
Following are a number of back-translations of Mark 1:6:
Uma: “Yohanes’ clothes were made of a domestic-animal called a camel. His belt was from leather. His food as grasshoppers and honey.” (Source: Uma Back Translation)
Yakan: “The clothes of Yahiya were woven camel’s hair and his belt was of leather (lit. cow hide). His food was locusts and honey.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Now this John was shirted in cloth woven of camel’s hair and belted with dried skin. His food was locusts and honey.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Juan’s clothes were woven of camel hair and his belt was of rawhide. What-he-ate also was locusts and honey (lit. water) of the wild-bee.” (Source: Kankanaey Back Translation)
Tagbanwa: “The clothes of Juan were cloth made from the hair/fur of the kamelyo animal, and his belt was made from cow hide. Grasshoppers which are locusts and honey of bees were his food.” (Source: Tagbanwa Back Translation)
Balinese: “The clothes of Jokanan were made of camel’s hair, he had a belt of leather. his food was but locusts and honey of bees who shut out the sun [‘common expression for wild bees’]. ” (Source: J.L. Swellengrebel in The Bible Translator 1950, p. 75ff. )
English translation by Michael Pakaluk (2019): “Well, as for John, he was clothed in camel hair, with a leather belt around his waist. And for food he ate locusts and wild honey.”
Following are a number of back-translations of Mark 1:38:
Uma: “He said to them: ‘Let us go to the other close towns so I can carry the Word of God there also. Because that is my purpose in coming to the world.'” (Source: Uma Back Translation)
Yakan: “Isa said to them, ‘Let us (incl.) go to the other villages nearby so that I can also proclaim there. For that is hep my purpose in coming to the world.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “But as for Jesus, he said to them, ‘Let’s go to the neighboring villages so that I might preach there also, for the reason I came here is so that I might preach to people.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “But he said, ‘Let’s go nevertheless to the surrounding towns so that I can go preach there also, because that was my purpose in coming here.'” (Source: Kankanaey Back Translation)
Tagbanwa: “But Jesus replied, saying, ‘It’s necessary that we (incl.) also go to the nearby towns, so that I can also teach there. Because this is my purpose here in the world.'” (Source: Tagbanwa Back Translation)
Shipibo-Conibo: “Then he told them: Let’s go to the not-far villages; that there too I speak the word. Actually to do that I have come-out.” (Source: James Lauriault in The Bible Translator 1951, p. 32ff. )
Balinese: “Then He said: ‘Let us go to the other places. to the villages that are near by, in order that I may preach to people there too. For that reason I went out.'” (Source: J.L. Swellengrebel in The Bible Translator 1950, p. 75ff. )
English translation by Michael Pakaluk (2019): “So he says to them, ‘Let’s go somewhere else, to the neighboring villages, so that I can preach there as well. That is why I left.’”
In many English translations the Greek terms “hieron” (the whole “temple” in Jerusalem or specifically the outer courts open to worshippers) and “naos” (the inner “shrine” or “sanctuary”) are translated with only one word: “temple” (see also for instance “Tempel” in German [for exception see below] and “tempel” in Dutch, Danish, or Afrikaans).
Other languages make a distinction: (Click or tap here to see more)
Navajo (Dinė): “house in which worship is carried out” (for naos)
Balinese: “inner part of the Great Temple” (“the term ‘inner part’ denoting the hindmost and holiest of the two or three courts that temples on Bali usually possess”) vs. “Great Temple”
Telugu: “womb (i.e. interior)-of-the-abode” vs. “abode”
Thai: a term denoting the main audience hall of a Buddhist temple compound vs. “environs-of-the-main-audience-hall”
Kituba: “place of holiness of house-God Lord” vs. “house-God Lord”
Shipibo-Conibo: “deep in God’s house” vs. “God’s house” (source: Reiling / Swellengrebel)
Germandas Buch translation by Roland Werner (publ. 2009-2022): “inner court of the temple” (Tempelinnenhof) vs. “temple”
Languages that, like English, German, Dutch, Danish, or Afrikaans, don’t make that distinction include:
Toraja-Sa’dan: “house that is looked upon as holy, that is sacred, that is taboo and where one may not set foot” (lit. “house where-the-belly-gets-swollen” — because taboo is violated — using a term that is also applied to a Muslim mosque) (source for this and the three above: Reiling / Swellengrebel)
Aguaruna: “the house for talking to God” (source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
Guhu-Samane: “festival longhouse of God” (“The biiri, ‘festival longhouse’, being the religious and social center of the community, is a possible term for ‘temple’. It is not the ‘poro house’ as such. That would be too closely identified with the cult of poro. The physical features of the building, huge and sub-divided, lend it further favor for this consideration. By qualifying it as ‘God’s biiri’ the term has become meaningful and appropriate in the context of the Scriptures.”) (Source: Ernest Richert in The Bible Translator, 1965, p. 81ff. )
Enga: “God’s restricted access house” (source: Adam Boyd on his blog )
Another distinction that tends to be overlooked in translations is that between hieron (“temple” in English) and sunagógé (“synagogue” in English). Euan Fry (in The Bible Translator 1987, p. 213ff. ) reports on this:
“Many older translations have simply used transliterations of ‘temple’ and ‘synagogue’ rather than trying to find equivalent terms or meaningful expressions in their own languages. This approach does keep the two terms separate; but it makes the readers depend on explanations given by pastors or teachers for their understanding of the text.
“Translators who have tried to find meaningful equivalents, for the two terms ‘temple’ and ‘synagogue’ have usually made a distinction between them in one of two ways (which focus on the contrasting components of meaning). One way takes the size and importance of the Temple to make a contrast, so that expressions such as ‘sacred meeting/ worship house of the Jews’ and ‘big sacred meeting/worship house of the Jews’ are used. The other way focuses on the different nature of the religious activity at each of the places, so that expressions such as ‘meeting/worship house of the Jews’ and ‘sacrifice/ceremony place of the Jews’ are used.
“It is not my purpose in this article to discuss how to arrive at the most precise equivalent to cover all the components of meaning of ‘temple’. That is something that each translator really has to work through for himself in the light of the present usage and possibilities in his own language. My chief concern here is that the basic term or terms chosen for ‘temple’ should give the reader of a translation a clear and correct picture of the location referred to in each passage. And I am afraid that in many cases where an equivalent like ‘house of God’ or ‘worship house’ has been chosen, the readers have quite the wrong picture of what going to the Temple or being in the Temple means. (This may be the case for the word ‘temple’ in English too, for many readers.)”
Here are some examples:
Bambara: “house of God” (or: “big house of worship”) vs. “worship house” (or: “small houses of worship”)
Toraja-Sa’dan: “house where-the-belly-gets-swollen” (see above) vs. “meeting house for discussing matters concerning religious customs” (and “church” is “house where one meets on Sunday”)
Navajo (Dinė): “house in which worship is carried out” vs. “house of gathering” (source for all above: Bratcher / Nida)
Click or tap here to see a short video clip about Herod’s temple (source: Bible Lands 2012)Click or tap here to see a short video clip showing synagogues in New Testament times (source: Bible Lands 2012)
