Following are a number of back-translations of Romans 10:6:
Uma: “But there are other words of Musa that say we can become straight in God’s sight because of our faith. They sound like this: ‘Don’t say in your (sing.) heart: ‘Who is able to climb up to heaven? Who can go down to the dwelling of the dead?’ ‘ Its meaning: it is not necessary for us to climb up to heaven to search for goodness [i.e., salvation], because Kristus has already come down here to us. Nor is it necessary for us to go down to the dwelling of the dead to search for goodness, because Kristus, has risen from the dead to give us goodness.” (Source: Uma Back Translation)
Yakan: “But just one thing must/ought be done by us (dual) so that we (dual) are considered straight by God, we (dual) must trust Isa Almasi. And about this there is also (something) written in the holy-book, it says, ‘Don’t say (pl.), ‘There should be first someone going to heaven,’ ‘ (that means to get Almasi to bring him here to earth.)” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “However, concerning the regarding people that can be means of faith, there’s also a written word which says, ‘You must not suppose that we (incl.) can only be considered righteous by God if someone goes to Heaven to get Christ.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “But there is also that which God caused-to-be-written which makes-known to us that the righteousness based on faith is not difficult to gain/enjoy. It/He says, ‘Don’t say to yourselves (lit. with your minds) that someone needs to go to heaven to go call Cristo to come-down here.” (Source: Kankanaey Back Translation)
Tenango Otomi: “But there is the word about how God clears our sins. He clears our sins because we believe in Jesus Christ. Because it is written ‘Therefore let no one say that is necessary to go to heaven to bring back Christ to save him. Because he has already come.” (Source: Tenango Otomi Back Translation)
Huehuetla Tepehua: “But this is what the word of God says about those who have put their confidence in Christ and because of that they are seen as if their life was straight before God. He said: Don’t say in your heart, Who can go up to heaven so that he could bring Christ here to this world to help us?”
Teutila Cuicatec: “As for God justifying those who believe, perhaps there are those who scoff and say as follows: ‘Just who has ever gone to heaven and seen if Jesus Christ came from there?'” (Source for this and above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
Lloyd Peckham explains the Mairasi translation: “In secret stories, not knowable to women nor children, there was a magical fruit of life. If referred to vaguely, without specifying the specific ‘fruit,’ it can be an expression for eternity.”
The Hebrew and Greek that is translated as “adultery” in English (here etymologically meaning “to alter”) is typically understood as “marital infidelity.” It is (back-) translated in the following ways:
Toraja-Sa’dan: “to measure the depth of the river of (another’s) marriage”
North Alaskan Inupiatun: “married people using what is not theirs” (compare “fornication” which is “unmarried people using what is not theirs”) (source for this and all above: Bratcher / Nida)
In Highland Puebla Nahuatl there is no immediate equivalent for the Greek that is translated with the English term “heir.” So here an expression is used that means “someone who will receive the property (or: things).” (Source: Nida 1947, p. 200f.) Likewise, in Chimborazo Highland Quichua the translation is “those who receive what belongs to their father” (source: Julia Woodward in The Bible Translator 1950, p. 140ff. ) and in Sayula Popoluca “will receive all that God has for us” (source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.).
The Greek in Romans 1:30 that is translated as “slanderer” or “backbiter” or similar in English is translated as “raised up lies about their fellow people” in Central Mazahua, as “talk ugly about their fellows” in Chicahuaxtla Triqui, as “those who give a vicious twist to what they hear” in Highland Totonac, and as “hunted people’s sin” in Huehuetla Tepehua. (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
In the German New Testament translation by Berger / Nord (publ. 1999) it is translated as sie leisten Spitzeldienste or “they are informers.”
The Greek in Romans 12:2 that is translated in English as some form of “do not be conformed to this world, but be transformed by the renewal of your mind” is translated into Bilua as “you must not follow this generation’s behavior, but you must allow God in your heart that he make you new in your life and thinking.”
The first part of this phrase (“(don’t be) conformed to this world”) is translated as “live doing as other people do who live here in the world” in Central Tarahumara, as “do like mankind does, people who are here on the earth” in Yatzachi Zapotec, as “do like people in this sinful world” in Chicahuaxtla Triqui, and “the life of those who walk in sin” in Mezquital Otomi.
The second part (“be transformed by the renewal of your mind”) is translated as “let the way you think become new and changed” in Chicahuaxtla Triqui, as “change so that what you think may become new” in Sayula Popoluca, as “let God change your head-hearts in order that your thoughts will he changed” in Yatzachi Zapotec, as “be different since the Holy Spirit has made your mind new” in Huehuetla Tepehua, and as “in a different way think well” in Central Tarahumara. (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
The Greek in Romans 8:26 that is translated as “intercedes for us with sighs too deep for words” is translated as “is the one who asks in our place when we just sigh, we do not find the words to say” in Highland Totonac, as “when we cannot speak, we groan in our hearts, then the Holy Spirit himself pleads to God for us” in Hopi, as “instead, the very good Spirit of God himself for us asking speaks with God. And he only speaks with groanings, he does not speak so we can understand” in Central Tarahumara, and as “the Holy Spirit himself groans in our hearts in a way which we cannot tell how he does, because he very much prays to God for us” in Chicahuaxtla Triqui. (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
“Too deep for words” is translated in Catholic Mandarin ChineseSigao version and the Protestant Union Version with a Chinese idiom: wúkě yányù (無可言喻 / 无可言喻), lit. “cannot (expressed in) metaphors.” (Source: Toshikazu S. Foley in Hong Kong Journal of Catholic Studies, 2011, p. 45ff.)
