complete verse (Romans 10:6)

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.)

bread of life

The Greek that is translated in English is translated in Bambam as “food of life” since “bread is considered a light and unnecessary snack.” (Source: Phil Campbell in Kroneman 2004, p. 500) Similarly, Huehuetla Tepehua has “that food that gives eternal life” and Aguaruna has “the food that gives eternal life.” (Source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125)

In Chol, it is translated as Joñon Wajo, the “waj (tortilla) of life.” John Beekman (in The Bible Translator 1962, p. 180f. ) explains: “The word ‘bread’ in Scripture primarily occurs as either a specific term for bread (including the Lord’s Supper), or as a generic term for food. It is not surprising, however, the some aboriginal groups use something other than bread as the staff of life. The Chols, with their cultural focus in the cultivation of corn, use waj, a type of thin corn flake. Since a meal is not complete without this main item of food, the term has been extended to include any other foods which may be served along with waj. While bread is known to them, its use is limited to a few occasions during the year when it functions as a dessert. In translating this term in the Chol New Testament, consistent use has been made of the word waj whenever the function of bread as a basic food was in focus. John 6:35, “I am the bread of life,” was thus translated with this word. If the word for bread had been used, it was feared that the Chol would compare Christ to the desirable, but not absolutely necessary, dessert.”

Originally, the translation in Tsafiki used “plantain of life,” plantains being the primary food source and bread virtually unknown by Tsáchila people. For a current revision this is in the process of being changed to “bread of life,” because bread is now widely known and used. (Source: Carol Shaw)

See also bread, loaf.

you shall not commit adultery

The Hebrew and Greek that is translated in English as “you shall not commit adultery” is translated in Toraja-Sa’dan with an established figure of speech: Da’ mupasandak salu lako rampanan kapa’ or “you shall not fathom the river of marriage” (i.e “approach the marriage relationship of another.”) (Source: H. van der Veen in The Bible Translator 1950, p. 21 ff. ).

In Hakha Chin the usual term for “adultery” applies only to women, so the translation in Hakha Chin is “do not take another man’s wife and do not commit adultery.” (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)

See also adultery

son of encouragement

The Greek in Acts 4:36 that is translated as “son of encouragement” in English is translated as

  • “one who makes people receive a helpful word” in Ojitlán Chinantec
  • “the person who makes our hearts be at peace” in Lalana Chinantec
  • “he will encourage us” in Isthmus Mixe
  • “one who enlarges (encourages) hearts” in Chichimeca-Jonaz
  • “one who comforts” in San Mateo del Mar Huave
  • “one who consoles people” in Tzotzil
  • “gives gladness to those who weep” in Desano (source for this and above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
  • “The man who strengthens people’s interiors” in Bariai (source: Bariai Back Translation)
  • “Child Who Turns Livers Good” in Mairasi (source: Enggavoter 2004)
  • “owner of encouraging heart” in Hausa (source: Hausa Common Language Bible Back Translation)

See also Barnabas and encourage / comfort.

spit upon

The Greek that is translated in English as “spit” is translated in Chipaya as “eject saliva” (source: Ronald D. Olson in Notes on Translation January, 1968, p. 15ff.).

In Noongar it is narridja-kwarda or “spittle-throw” (source: Warda-Kwabba Luke-Ang).

See also spit and touched and spit.

have the first fruits of the Spirit

The Greek in Romans 8:23 that is translated as “have the first fruits of the Spirit” or similar in English is translated as “the Spirit has begun to work in our hearts” in Tzeltal and as “received the Good Spirit of God so that therefore we should know well that a little later we should be completely saved” Central Tarahumara. (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)