Following are a number of back-translations of John 1:4:
Uma: “He is the source of life, and He is the light that enlightens the hearts of mankind.” (Source: Uma Back Translation)
Yakan: “The Word is the source of life and this life gives light to the thinking/mind of mankind.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And this Word of God, he also is the source of life which is forever. And this life is like light because it illuminates the darkness in the minds of all mankind.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “It is also he who is the source of life who/which can-be-compared to a light which illuminates the minds of people.” (Source: Kankanaey Back Translation)
Tagbanwa: “This one who is called Word, his life is far-from-ordinary, it being the source of life of all people. And this one is the like-a-light/most-important-light so that people will be enlightened.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “He is that one who gives the new life. He is that one who opens the hearts of (= who gives understanding to) the people so that they know what is true. He who gives the new life is like a light that opens the hearts of the people.” (Source: Tenango Otomi Back Translation)
Hiligaynon: “The Word is the source of life. And this life is the-same as a light because this is what enlightens the mind(s)/thinking of the people.” (Source: Hiligaynon Back Translation)
Mairasi: “In Him Himself there is life, this life is Light for people.” (Source: Enggavoter 2004)
Bariai: “The basis for good life was existing with him, and that good life, it/he existed as the light for humans.” (Source: Bariai Back Translation)
Kupsabiny: “Life comes from him. This life brought light to the people.” (Source: Kupsabiny Back Translation)
Following are a number of back-translations of Ephesians 1:7:
Uma: “From the blood of the death of Yesus and from our connection with him, God redeemed us, he forgave our sins from his grace that is very big.” (Source: Uma Back Translation)
Yakan: “Because of the death of Almasi we (incl.) are set free, that means God has forgiven our (incl.) sins. Really very great is God’s love and mercy towards us (incl.).” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “For because of the fact that His kindness to us is very great, He set us free from punishment by means of the shedding of blood when Christ allowed Himself to be killed. And He forgave our (incl.) sins.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Because through the blood of that Child of his, we are set-free, it wants to say (henceforth meaning to say), our sins are forgiven. We enjoy/gain all these-things because of God’s exceeding mercy/grace” (Source: Kankanaey Back Translation)
Tagbanwa: “For because of the blood which this Jesus shed (lit.caused-to-drip), we are free now from the punishment by God because of our sins. They have now all been forgiven to us. There is really no comparison to this grace/mercy of his” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Because of the grace of God, the Son of God died in order to save us and he forgave our sins.” (Source: Tenango Otomi Back Translation)
Bariai: “In our (incl.) joining together with him, he unbound us in order that we leave our bad life. And this action comes to us by his blood which spilled in the day that he died. And so he wiped away our bad deeds. And this action follows [from] his action of kindness which is extremely full (lit. greatly full and very greatly) and existing.” (Source: Bariai Back Translation)
Kupsabiny: “The Saviour redeemed/freed us with his blood which he poured and then/there/at that time he forgave us from our sins. How great his love is towards us!” (Source: Kupsabiny Back Translation)
Mairasi: “His good intestine [goodness/mercy/grace/generosity] is so great that He even gave us His riches/inheritance. That inheritance is like this: The first person was Great Above One’s very own possession. But he did wrong until finally we people became slaves of the malevolent Spirit [Satan]. Then Great Above One Himself bought us back [redeemed us], He bought us back, taking us into the palm of Yesus’ hands [in Yesus] with His blood, paying our price to become His children. That’s not all. He truly already completely wiped out/dismantled our wrongs [He forgave our wrongs].” (Source: Enggavoter 2004)
GermanGute Nachricht 2018: “Through his blood we are redeemed: all our sins are forgiven. This is how God showed us the riches of his grace.”
Apali: “God’s one with talk from the head” (“basically God’s messenger since head refers to any leader’s talk”) (source: Martha Wade)
Michoacán Nahuatl: “clean helper of God” (source: B. Moore / G. Turner in Notes on Translation 1967, p. 1ff.)
Noongar: Hdjin-djin-kwabba or “spirit good” (source: Warda-Kwabba Luke-Ang)
Wè Northern (Wɛɛ): Kea ‘a “sooa or “the Lord’s soldier” (also: “God’s soldier” or “his soldier”) (source: Drew Maust)
Iwaidja: “a man sent with a message” (Sam Freney explains the genesis of this term [in this article ): “For example, in Darwin last year, as we were working on a new translation of Luke 2:6–12 in Iwaidja, a Northern Territory language, the translators had written ‘angel’ as ‘a man with eagle wings’. Even before getting to the question of whether this was an accurate term (or one that imported some other information in), the word for ‘eagle’ started getting discussed. One of the translators had her teenage granddaughter with her, and this word didn’t mean anything to her at all. She’d never heard of it, as it was an archaic term that younger people didn’t use anymore. They ended up changing the translation of ‘angel’ to something like ‘a man sent with a message’, which is both more accurate and clear.”)
Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between. One way to do this is through the usage (or a lack) of an honorific prefix as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. When the referent is God, the “divine” honorific prefix mi- (御 or み) is used as in mi-tsukai (御使い) or “messenger (of God).” (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
Following are a number of back-translations of Matthew 4:9:
Uma: “He said to Yesus: ‘All that I will give to you (sing.), if you (sing.) bow down to worship me.'” (Source: Uma Back Translation)
Yakan: “The leader of demons said to Isa, ‘All this will I give to you if/when you prostrate and worship me.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Satan said to him, ‘All you can see is yours, because I will give it to you if you will kneel to me and worship me.'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “The Diablo said, ‘I will give all these to you (sing.) if you (sing.) will kneel to worship me.'” (Source: Kankanaey Back Translation)
Tagbanwa: “Satanas said next, ‘I really will give all this to you, provided you bow down and worship me.'” (Source: Tagbanwa Back Translation)
Tenango Otomi: “He said to him: ‘Concerning all that you are looking upon, all I will give you if you bow down to worship me’ he said.” (Source: Tenango Otomi Back Translation)
Bariai: “And then he said to him, ‘If you kneel down and lift up my name, I will give all these things to be yours.'” (Source: Bariai Back Translation)
Kupsabiny: “He told him that, ‘I will give you all that wealth if you kneel before me.'” (Source: Kupsabiny Back Translation)
Mairasi: And then the malevolent spirit said to Yesus: ‘All these things which You have seen I will give You to be Yours, if you simply bow down [and] worship me’ said he.” (Source Enggavoter 2004)
Following are a number of back-translations of John 1:15:
Uma: “Yohanes the Baptizer caused-to-know the people who that Word was. He called loudly he said: ‘He is the one I said earlier! I said: there will be one who comes after me, but his power surpasses mine. Because before I was born, he already was.'” (Source: Uma Back Translation)
Yakan: “Yahiya talked about the Word. He spoke loudly, he said, ‘This is he/it that I talked to you about, I said, ‘There is somebody coming here after me. He is greater than I because when I was not yet born, he was already beforehand.’ ‘ This is what Yahiya said.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And this John, he caused people to understand who that one was who is titled the Word of God. John spoke out loudly. He said, ‘This is the person I told about when I said, ‘There is one who comes later than I who is greater than I because long ago before I was born, he already was,’ ‘ said John.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Juan confirmed/verified-concerning him saying, ‘This is the one I was talking-about when I told you that the one who would-follow-me was greater than I, because before I was yet born, he already-existed.'” (Source: Kankanaey Back Translation)
Tagbanwa: “He was being testified about by this Juan who was shouting it out, saying, ‘This one is he of whom I told when I said then as-you-heard, the one who is coming next after me, he is superior to me, because before I was born, he already was/existed.'” (Source: Tagbanwa Back Translation)
Tenango Otomi: “John told the people who he was. He said, ‘This one is that one I spoke of before. Because I already said, ‘He who comes afterwards is greater than I because before I was living, already he was living.”” (Source: Tenango Otomi Back Translation)
Huehuetla Tepehua: “John told what he knew about that Word. When he was preaching he spoke loudly and this is what he said: ‘The one who is coming afterwards, he is the big one. Not I, since he was living before me. Not I. He is the one I preached to you about.'” (Source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
Hiligaynon: “Juan bore-witness about him. He said, ‘He is whom I am-speaking-of who will-arrive after me. But he is higher-(in position) than I, for before I was born, he was already there before.'” (Source: Hiligaynon Back Translation)
Mairasi: “Yohanis lived as a witness about this message then shouting, he said: ‘This is the One, consistent with my throat which I said: ‘He Himself, the One Who will eventually come, He Himself is the One Who is Important. I myself am small. Because He Himself lived ahead of time then I myself was born.’ I regularly say’ said Yohanis.” (Source: Enggavoter 2004)
Bariai: “Ioanes confirmed talk about him and so called and said, ‘This man, previously I spoke to you(pl) about him as follows, ‘A man comes after me, his name/status is greater than me. For he was living prior to the day in which I hadn’t come forth yet.’’ ” (Source: Bariai Back Translation)
Kupsabiny: “He is the one whom John said by calling aloud that, ‘He is the one whom I said will come after me who has powers more than me because he was there when I was not yet born.'” (Source: Kupsabiny Back Translation)
Following are a number of back-translations of James 5:8:
Uma: “So also we must be patient, relatives. Make-stay your hearts, for our Lord is indeed about to arrive.” (Source: Uma Back Translation)
Yakan: “Likewise also you, you should not become tired/fed-up waiting. Cause your livers to be steadfast for the time is near when our (incl.) Lord Isa Almasi comes.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And as for us (incl.) also, it is necessary that we endure our waiting. Let us draw our faith tight for the day when the Lord will return is soon.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Therefore you also, be-patient/endure and strengthen your minds, because the Lord’s coming is near.” (Source: Kankanaey Back Translation)
Tagbanwa: “Hopefully you will be like that too, that you won’t get tired of it either, but rather will hold fast and firmly-ground your believing/obeying, because the time when the Lord will return is coming close now.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “You also be like that, don’t be impatient. Because the day that the Lord Jesus Christ comes is approaching.” (Source: Tenango Otomi Back Translation)
Bariai: “You also must encourage yourselves (lit. strengthen your interiors) in your difficult experiences and so be awaiting the Chief. For soon he will come.” (Source: Bariai Back Translation)
Mairasi: “Do the same my in-laws. Turn your liver good because truly Above-One’s day is already approaching! (Source: Enggavoter 2004)
Description: The trumpet was a wind instrument, frequently used in signaling, especially in connection with war. It was made of metal (the trumpets mentioned in Numbers 10:2 et al. were made of silver). It was a straight, narrow tube, about 40-45 centimeters (16-18 inches) in length. One end had a mouthpiece, while the other end was widened into a bell shape.
Usage: The sound on the trumpet was made by blowing into the mouthpiece in such a way as to vibrate the lips. The vibrations were magnified as they passed along the widening body of the tube.
The purpose of the trumpet in Israel was primarily to signal. Numbers 10 lists a variety of occasions in which the trumpets were to be used, including signaling the people to break camp, calling all of the people together for a meeting, calling only the leaders together, sounding an alarm at the beginning of a battle, and blowing them for liturgical purposes during certain festivals. It is significant that it was the task of the priests to sound the trumpets.
Translation: Generally speaking, translators may distinguish between the Hebrew words chatsotsrah and shofar by rendering chatsotsrah as “trumpet” or “bugle” and shofar with a more generic word for “horn” or with “ram’s horn.” Note the following comment in Translation commentary on Psalm 98:4 – 98:6: “In some languages it will not be possible to make a distinction between the two Hebrew terms translated trumpets and horn. In such cases the local term for a horn will be used. The Greek Old Testament used only one term.”
The exact meaning of the Aramaic word qeren in Daniel 3:5 and following is debated. It probably refers to a brass wind instrument and is best rendered “horn.”
The present-day equivalent for the Greek word salpigx is “bugle.” A bugle is generally smaller than a trumpet and is often associated with the sounding of military signals.
Man blowing a trumpet (source: Horace Knowles (c) British and Foreign Bible Society 1954, 1967, 1972)
