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.”
Following are a number of back-translations of Matthew 4:11:
Uma: “From there, the King of Evil-ones really went away, leaving Yesus, and after that angels arrived to bring/serve-food to him.” (Source: Uma Back Translation)
Yakan: “After that the leader of demons left and the angels came and served him.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And Satan left there and the messengers of God arrived, and they gave Jesus what he needed.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Then the Diablo went-away, and angels arrived to help Jesus.” (Source: Kankanaey Back Translation)
Tagbanwa: “Well, Satanas truly did leave. And then angels came and they served Jesus.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “The devil left Jesus and went. Angels came to care for him.” (Source: Tenango Otomi Back Translation)
Bariai: “Therefore the bad man left him, and suddenly anggelos came and helped him.” (Source: Bariai Back Translation)
Kupsabiny: “The Enemy (then) left Jesus. After that angels came and supported/helped him.” (Source: Kupsabiny Back Translation)
Mairasi: “After that the headman of malevolent spirits left, retreating, abandoning Yesus. And then Above-One’s sent-ones came to Him [and] guarded/ministered to Him.” (Source Enggavoter 2004)
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 John 1:18:
Aguaruna: “Truly God is one who is not seen, but his Son, his beloved, the only one, that one is the one who causes us to know his Father.”
Yatzachi Zapotec: “No one has ever yet seen God. His only Son whom God loves has taught mankind what God is like.”
Xicotepec De Juárez Totonac: “The one who is the only Son of God since they love one another, that one has shown us how God is.”
Huehuetla Tepehua: “God truly loved his only Son. He is the one who showed how God is. “
Ojitlán Chinantec: “Very much his Father loved that only Son. That Son has pointed out God the Father.”
Chol: “. . . who is close to the Father’s heart, this is the one who has caused the Father to become known.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
Uma: “There is no-one who has seen God. But his Only Child, Who lives always at his side, He is the one who explains / makes-clear God to us.” (Source: Uma Back Translation)
Yakan: “Nobody has seen God, but God is made known to mankind by his only Son, for he is really God and he is one with his Father. So-then there were people who went to Yahiya while he was bathing people on the other side of the river Jordan at the village Betani.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “No human being has ever seen God, however his only son, he has caused us to know his father God, because they are always companions.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “No one has-been-able-to-see God, but his only Child who is his Father’s companion continually, it is he who has made-him-known.” (Source: Kankanaey Back Translation)
Tagbanwa: “Really from long ago, there’s no one at all who has seen God the Father. But now it’s like we have seen him now, because concerning this God the Father has been made clear to us by this one-and-only Son of his whom he holds-very-dear.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Never has anyone seen God. The only Son of God who lives where the Father lives has told us about God.” (Source: Tenango Otomi Back Translation)
Hiligaynon: “No person whosoever[intensifier] has seen God the Father. But he was-made-known to us (incl.) by the one of a kind God who is always a companion with the Father.” (Source: Hiligaynon Back Translation)
Mairasi: “No person at all has seen Great Above One, but His Only Child. He lives in equality with His Father and He Himself lives right with Him in the palm of His Hand. He Himself is the One Who reveals His Father’s Name and glory to us. ” (Source: Enggavoter 2004)
Bariai: “Previously and since, no one saw God, yet that only-one God, who was living at his Father’s side, his mouth followed concerning to us (incl.) about God.” (Source: Bariai Back Translation)
Kupsabiny: “There is no person who has seen God, but this child who derives from God is the one who has seen him. He was together with his Father and he revealed to us how God is.” (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)
Chicahuaxtla Triqui: “cover over” (a figure of speech which is also employed in Hebrew, but which in many languages is not acceptable, because it implies “hiding” or “concealment”)
Warao: “not being concerned with him clean your obonja.” Obonja is a term that “includes the concepts of consciousness, will, attitude, attention and a few other miscellaneous notions” (source: Henry Osborn in The Bible Translator 1969, p. 74ff. See other occurrences of Obojona in the Warao New Testament.)
Martu Wangka: “throw out badness” (source: Carl Gross)
Kyaka: “burn the jaw bones” — This goes back to the pre-Christian custom of hanging the jaw bones of murdered relatives on ones door frame until the time of revenge. Christians symbolically burned those bones to show forgiveness which in turn became the word for “forgiveness” (source: Eugene Nida, according to this blog )
Koonzime: “remove the bad deed-counters” (“The Koonzime lay out the deeds symbolically — usually strips of banana leaf — and rehearse their grievances with the person addressed.”) (Source: Keith and Mary Beavon in Notes on Translation 3/1996, p. 16)
Ngbaka: ele: “forgive and forget” (Margaret Hill [in Holzhausen & Ridere 2010, p. 8f.] recalls that originally there were two different words used in Ngbaka, one for God (ɛlɛ) and one for people (mbɔkɔ — excuse something) since it was felt that people might well forgive but, unlike God, can’t forget. See also this lectionary in The Christian Century.
Amahuaca: “erase” / “smooth over” (“It was an expression the people used for smoothing over dirt when marks or drawings had been made in it. It meant wiping off dust in which marks had been made, or wiping off writing on the blackboard. To wipe off the slate, to erase, to take completely away — it has a very wide meaning and applies very well to God’s wiping away sins, removing them from the record, taking them away.”) (Source: Robert Russel, quoted in Walls / Bennett 1959, p. 193)
Gonja / Dangme: “lend / loan” (in the words of one Dangme scholar: “When you sin and you are forgiven, you forget that you have been forgiven, and continue to sin. But when you see the forgiveness as a debt/loan which you will pay for, you do not continue to sin, else you have more debts to pay” — quoted in Jonathan E.T. Kuwornu-Adjaottor in Ibadan Journal of Religious Studies 17/2 2010, p. 67ff. )
Kwere: kulekelela, meaning literally “to allow for.” Derived from the root leka which means “to leave.” In other words, forgiveness is leaving behind the offense in relationship to the person. It is also used in contexts of setting someone free. (Source: Megan Barton)
Merina Malagasy: mamela or “leave / let go (of sin / mistakes)” (source: Brigitte Rabarijaona)
Mauwake: “take away one’s heaviness” (compare sin as “heavy”) (source: Kwan Poh San in this article )
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)
