Following are a number of back-translations of Luke 15:5:
Mairasi: “Then when he himself will again see [find] this domba [sheep] definitely his liver will turn good [he will rejoice] all along as he carries that domba on his shoulders,” (source: Enggavoter 2004)
Noongar: “When he finds this sheep he is very happy, he puts the sheep on his shoulders and goes back home.” (Source: Warda-Kwabba Luke-Ang)
Uma: “When he finds it, no kidding his joy. From his joy, he carries-on-back-of-neck that sheep, and he takes him back to his house.” (Source: Uma Back Translation)
Yakan: “And when you (pl.) have found it, you (pl.) are very happy, therefore you (pl.) take it in your (pl.) arms and bring it home.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “When he finds him, he is very happy and he carries him in his arms and goes home.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “And when he then finds it, great is his happiness and he will carry-it-on-his-shoulder” (Source: Kankanaey Back Translation)
Tagbanwa: “Well, after he has found it, he carries-it -round-his-neck happily going home.” (Source: Tagbanwa Back Translation)
Following are a number of back-translations of Acts 2:7:
Uma: “No kidding their surprise, they said: ‘What do you think is happening here? For those speakers there are all Galilea people.” (Source: Uma Back Translation)
Yakan: “They were amazed and greatly surprised, so they said, ‘What’s this? These who are speaking are men from Jalil hep.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Therefore they were startled and amazed, and they asked each other saying, ‘What maybe is this? They are Galileans who are speaking.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “They were extremely amazed saying, ‘What truly is this? Aren’t all those who are speaking from-Galilea don’t-you-suppose?” (Source: Kankanaey Back Translation)
Tagbanwa: “They were really very amazed and were quesioning-one-another, saying, ‘Isn’t it so that these ones speaking in many different languages are all taga Galilea?” (Source: Tagbanwa Back Translation)
Hiligaynon: “They said, ‘What is this? They are all from-Galilee!” (Source: Hiligaynon Back Translation)
Mairasi: “They themselves their breath kept escaping as they looked at them, then they said: ‘Wow! We say in our hearts: ‘These very people who are speaking are all Galileans!’ we say.” (Source: Enggavoter 2004)
Bariai: “They were startled and amazed and said, “Yo, these people who are talking, they are all from Galili, eh?” (Source: Bariai Back Translation)
Kupsabiny: “Then these people said, ‘This is unheard of! Are not all these people Galileans?” (Source: Kupsabiny Back Translation)
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)
Following are a number of back-translations of Luke 1:35:
Noongar: “The angel said, ‘The Holy Spirit will come to you and God’s power will over-shadow you. This holy child will be called ‘God’s Son’.” (Source: Warda-Kwabba Luke-Ang)
Uma: “The angel said: ‘The Holy Spirit will descend to you (sing.), and the power of God in heaven will cover you (sing.). That is why the child who will be born is called holy, the Child of God.” (Source: Uma Back Translation)
Yakan: “The angel answered, he said, ‘The Holy Spirit will be caused to come to you and you will be overshadowed by God’s power. Therefore the child that you will give birth to will be holy and will be called Son of God.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “As the angel answered, ‘The Holy Spirit will be the one to powerfully work in you, and you will be strengthened about by the power of God, and because of this, this one that you will give birth to, his actions shall be completely righteous, and he shall be named the Son of God.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “The angel answered and said, ‘The Holy Spirit will go to you (sing.) and you (sing.) will be closely-overshadowed by his power. And this is why the holy one you (sing.) will give-birth-to will be called the Child of God.” (Source: Kankanaey Back Translation)
Tagbanwa: “The angel answered, ‘What you said is really true. But this will happen through the help of the Espiritu Santo. That’s why you will conceive for it will be because of the supernatural-power of God who is Exceedingly the Greatest/Most-important. That’s why the one you will give birth to will be very far from sin for he is the Son of God.” (Source: Tagbanwa Back Translation)
Mairasi: “The Holy Spirit of Great Above One will come to you, then Great Above One’s power will wrap around you. That is the reason the child who will eventually be born they will say of him: “Great Above One’s Holy Child” they will say.” (Source: Enggavoter 2004)
Following are a number of back-translations of Luke 19:36:
Noongar: “As Jesus was sitting on the donkey, people put their clothes on the road in front of him.” (Source: Warda-Kwabba Luke-Ang)
Uma: “When Yesus passed by riding that donkey, the people spread out their shirts/clothes in the middle of the road, as a sign of their honor.” (Source: Uma Back Translation)
Yakan: “While they were on their way, the people spread their clothes on the road he was passing.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And then, because people wanted to show their great respect for Jesus, they spread out on his way their cloaks.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “When he was then riding, there were others who spread [diff. word] their outer clothes on the road to thereby-praise him.” (Source: Kankanaey Back Translation)
Tagbanwa: “Jesus continued on to Jerusalem riding now. What the people did was, they were spreading out their cloaks on the trail, as a sign of their respecting/honoring and welcoming Jesus.” (Source: Tagbanwa Back Translation)
Bariai: “He walked and went, and the crowd arranged their long clothing on the road.” (Source: Bariai Back Translation)
Kupsabiny: “As Jesus was moving/riding, some people removed their outer clothes and spread them on the road as they went along.” (Source: Kupsabiny Back Translation)
Mairasi: “He Himself rode on the donkey then passed by then the people spread out their garments on the path to magnify His Name.” (Source: Enggavoter 2004)
Hiligaynon: “As he is-riding going to Jerusalem, the people spread-out their cloaks/clothes on the road as honor to him.” (Source: Hiligaynon Back Translation)
Following are a number of back-translations of Colossians 3:1:
Uma: “We who believe in Kristus, we can say that we have been caused-to-live again together with Kristus, because God gave us new life from our connection with him. So, because we have indeed been caused-to-live again together with Kristus, we must seek what is in heaven, where Kristus is, sitting on the right side of God.” (Source: Uma Back Translation)
Yakan: “So-then, because Almasi has been made alive from his death we (incl.) also, it is as if (we) have been made alive again together with him/followed him being made alive again and we (incl.) have now life without end. That’s why we (incl.) ought to aspire/aim-for the things there in heaven. Because Almasi is there in heaven ruling and sitting at God’s right-side, which is the place most prominent/important.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Now, brothers, Christ is raised from the dead and it’s as though we also were raised from the dead along with Him, because we now have life forever. And because of this it’s necessary that we always carefully think about the things that God in Heaven wants us to think about. That’s where Christ rules, sitting at the right hand of God.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Since (i.e. because) you joined in coming-alive at/in Cristo’s living again, you ought to value/esteem that which is in Cristo’s ruling-place at the right-side of God in heaven.” (Source: Kankanaey Back Translation)
Tagbanwa: “Well now, since you are now the companion of Cristo in having been made alive again, therefore what you should always be striving for is, the fitted-for-heaven things that please him, he who is sitting now on the right side of God the Father there in heaven.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “You must reckon that when Christ resurrected, you also resurrected. Therefore in how you live now, reckon that it is as though you lived there in heaven with Christ at the right of God.” (Source: Tenango Otomi Back Translation)
Kupsabiny: “So, since you (plur.) have entered into (a) new life as Christ entered when he rose from death, look for things that come from God’s Homestead where he is seated at the right hand of God.” (Source: Kupsabiny Back Translation)
Bariai: “But God lifted you (plur.) back together with Kristus, therefore you must be eager to search for the things of heaven. There Kristus sat down on his chief seat at God’s right hand.” (Source: Bariai Back Translation)
Mairasi: “You guys already rose from death with Kristus. That is the reason you guys must strive so that you will see the good things [grace] over there in Heaven, specifically in that place over there where Kristus sits at Great Above One’s right ruling.” (Source: Enggavoter 2004)
Following are a number of back-translations of Matthew 4:1:
Uma: “After that, the Spirit of God carried Yesus going to the wilderness, so that the King of Evil-ones could tempt him.” (Source: Uma Back Translation)
Yakan: “So-then Isa was brought/taken by the Holy Spirit to the wilderness in order to be tempted by the leader of demons.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Then the Holy Spirit led Jesus to an area where no one lived so that Satan might test him to see if he could sin.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Then the Holy Spirit directed Jesus to the place that has no inhabitants so that the Diablo would tempt him.” (Source: Kankanaey Back Translation)
Tagbanwa: “After Jesus was baptized, he was taken by the Espiritu Santo who entered-to-indwell him, where he was taken being to the wilderness, so that he would be tested by Satanas as to whether he could cause him to fall (into sin, fig.).” (Source: Tagbanwa Back Translation)
Tenango Otomi: “The Holy Spirit took Jesus to the wilds so that there the devil would test him, looking for a way that he would get him to disobey the command of God.” (Source: Tenango Otomi Back Translation)
Bariai: “It came about that the Straight Spirit brought Iesus to the desolate area and so the bad man tested him.” (Source: Bariai Back Translation)
Kupsabiny: “Then the Holy Spirit, took/led Jesus to the wilderness so that the Enemy (might) tempt (him).” (Source: Kupsabiny Back Translation)
Mairasi: “Then Great Above One’s Holy Spirit took Yesus out into the place where noiseness stops so that the headman of malevolent spirits would test/tempt Him.” (Source Enggavoter 2004)
Following are a number of back-translations of Luke 4:8:
Noongar: “Jesus said, ‘The Scriptures say, ‘Worship the Lord your God and only work for him’.'” (Source: Warda-Kwabba Luke-Ang)
Uma: “Yesus answered: ‘In the Holy Book it is written like this: ‘We must worship our Lord, the Lord God. Only just He is worthy/fitting for us to submit to.’ ‘” (Source: Uma Back Translation)
Yakan: “Isa answered him, he said, ‘It is written in the holy book it says, ‘You shall prostrate before God your Lord and he shall be the only one whom you worship.’ ‘” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And then Jesus answered, ‘There is a written word of God which says, ‘The only one you must worship is the Lord your God, and any other called god, don’t you obey his commandments.’ ‘” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “But Jesus answered and said, ‘The written word of God says, ‘Do not worship and serve any other but rather only God your Lord.’ ‘” (Source: Kankanaey Back Translation)
Tagbanwa: “Jesus replied, ‘Isn’t it so that it is indeed written, ‘Only your (sing.) God is whom you are to worship, and he only is whom you are to serve.”” (Source: Tagbanwa Back Translation)
Bariai: “And then Iesus answered his talk like this, ‘God’s leaf/book has talk like this, ‘You (sing.) must lift up your Chief God’s name, and so be holding his work alone.’ ‘” (Source: Bariai Back Translation)
Kupsabiny: “Jesus replied, ‘The writings of God say, ‘You should kneel/bow for God and honour/fear/obey him alone.'” (Source: Kupsabiny Back Translation)
Mairasi: “Yesus said to him: ‘In the Holy Book it is already written: ‘You must worship Great Above One your Above-One. Then regularly honor only Him.’ it says.'” (Source Enggavoter 2004)
