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 Mark 1:13:
Uma: “Forty days he was there. While he was in that field, the King of Evil-ones tempted him. Wild animals were with him, and angels took care of him.” (Source: Uma Back Translation)
Yakan: “Forty days (and nights) he was tempted there by the leader of demons. There were also forest animals there but Isa was cared for by the angels.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Jesus stayed there for forty days, and Satan tested him to see if he might sin. And there were also there harmful beasts, but the angels of God came to Jesus and took care of him.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “He stayed there for forty days while-simultaneously also Satanas (Satan) tried-repeatedly to tempt him. There were also fierce animals where he was, but (reassurance particle) there were angels who were helping him.” (Source: Kankanaey Back Translation)
Tagbanwa: “Forty days was how long he was there. He was tempted/tested by Satanas as to whether he could-be-caused- by him -to-fall (into sin, fig.). There in that place there were wild animals, but Jesus was being served by angels.” (Source: Tagbanwa Back Translation)
Bariai: “He stayed in that area for a duration of forty days, and Satan was testing him. He was living with the wild animals, and anggelos came and helped him.” (Source: Bariai Back Translation)
Kupsabiny: “He stayed there for forty days without anything he was eating. Satan tempted him while he was there. When Satan had left, (the) angels of God came and helped him.” (Source: Kupsabiny Back Translation)
Mairasi: “There at-this-place where there were no other people the Headman-of-the-malevolent-spirits regularly tempted him, there were wild jungle-meat around him, and angels whom Great Above One sent regularly cared for him. He stayed there until finally two complete persons [40 = 2 people = 40 fingers & toes] days.” [For the counting system, see body part tally systems.] (Source Enggavoter 2004)
Shipibo-Conibo: “Then he was where no house is, forty days. While there, Satan wanted to make him do evil. He was also among biting things. Then the word bringers made him eat.” (Source: James Lauriault in The Bible Translator 1951, p. 32ff. )
Balinese: “Forty nights long He was in the barren field, tempted by Sang [‘Sang’ is a personal article that is often attached to the names of persons or powers that are characteristic of the normal, human, every-day world] Satan. There He was in the midst of wild beasts, served by the heavenly messengers.” (Source: J.L. Swellengrebel in The Bible Translator 1950, p. 75ff. )
Following are a number of back-translations of Mark 1:2:
Uma: “The story begins from the arrival of Yohanes the Baptizer. The arrival of Yohanes was already foretold in the letter of the prophet Yesaya. With the lips of the prophet(s), God said to his Child like this: ‘This one is my messenger, I send him ahead of you (sing.), in order to prepare your (sing.) road.'” (Source: Uma Back Translation)
Yakan: “The beginning of this good news was written by Nabi Isaya in the holy-book. He said, ‘God says, ‘I will send my messenger ahead of you so-that/and he will prepare your way.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Isaiah, the former prophet of God long ago, wrote what God said to his Son, and that was the beginning of the good news about Jesus Christ, Son of God. God said, ‘There will be in the future a person whom I will cause to go ahead of you, and I will cause to announce that you will soon arrive.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “There is that which God said to his Child long-ago that he caused-Isaias -to-write who was a prophet. He said, ‘You (sing.) listen, I will send someone to precede you (sing.) to prepare where-you-(sing.)-will-walk.” (Source: Kankanaey Back Translation)
Tagbanwa: “This began when what had been written by the prophets of the past was fulfilled, which said, ‘It’s true, there is one whom I will send who will go ahead of you (sing.), for he will prepare where you will go.'” (Source: Tagbanwa Back Translation)
Shipibo-Conibo: “Thus it is written in the book of Isaiah, a teller of God’s word. Look! The taker of my word I send before you, to arrange your path before you.” (Source: James Lauriault in The Bible Translator 1951, p. 32ff. )
Balinese: “It says in the book of the prophet Jesaja, as follows: Father sends a messenger in front of you. my child who shall put aright your way;” (Source: J.L. Swellengrebel in The Bible Translator 1950, p. 75ff. )
Following are a number of back-translations of Mark 1:3:
Uma: “‘He calls in the wilderness [lit., empty field], he says: ‘The Lord is almost come! Prepare ahead-of-time for him his road. Make-flat ahead-of-time the road that he will pass on.'” (Source: Uma Back Translation)
Yakan: “There is a person calling in the lonely place (wilderness). This is what he says: ‘Soon the Lord/Leader will come/arrive. Make the way smooth where he will pass! Make the way straight which he will follow!'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “He will be in the land where people do not live. And there he will be heard by people who come out to meet him; he will say, ‘The Lord will soon arrive. Clear out the way he will go; straighten out the path he will walk on, which is to say get ready for his coming.'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “He will shout/speak-in-a-loud-voice in the place that has no inhabitants saying, ‘Prepare where-the Lord who is coming -will-walk so that the path he-will-walk-on will be good.'” (Source: Kankanaey Back Translation)
Tagbanwa: “‘There is one calling out in the wilderness (lit. place where-one-could-starve), saying, ‘You (pl.) make a trail for the Lord/Chief. Make-direct and improve/make-properly this which he will walk on.'” (Source: Tagbanwa Back Translation)
Shipibo-Conibo: “This is the word of one calling where no house is: Arrange Owner God’s [Lord’s] path for him. Straighten his little paths.” (Source: James Lauriault in The Bible Translator 1951, p. 32ff. )
Balinese: “there is the voice of a man crying in the
barren field thus: ‘Open up a way where the Lord will go, make straight his paths,'” (Source: J.L. Swellengrebel in The Bible Translator 1950, p. 75ff. )
Following are a number of back-translations of Mark 1:4:
Uma: “Like that which was written, Yohanes the Baptizer really did appear in the wilderness [lit., empty field]. He brought the Word of God to the people, he said: ‘Repent from your sins, and you must come here I will baptize so that God forgives your sins.'” (Source: Uma Back Translation)
Yakan: “So-then, Yahiya came/arrived there in the lonely place. He was the one hep who bathed/baptized people when they already regretted and let-go of their sins. Yahiya proclaimed there to the people that whoever regrets and leaves/lets-go-of his evil doings, he should be bathed and God will forgive him.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And this was fulfilled through John, the one titled Baptizer. For he was in the land where people do not live and he also preached to people. He said, ‘Give up your bad deeds and have yourselves baptized so that it might be known that you have given them up, and then God will forgive your sins,’ said John.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “And that was fulfilled, because Juan the Baptizer appeared in the place that has no inhabitants, and he preached to those who went to listen. He said, ‘Repent of your sins and get-baptized so that God will forgive your sins.'” (Source: Kankanaey Back Translation)
Tagbanwa: “This was fulfilled when Juan emerged. He baptized in the wilderness place and taught, saying, ‘Repent/be-sorry-for and drop/give-up your (pl.) sins and have yourselves baptized as a testimony that you will now drop them, so that you will indeed be forgiven by God.'” (Source: Tagbanwa Back Translation)
Shipibo-Conibo: “John appeared. Having appeared, where no house is, he washed them [‘wash’ does not eliminate immersion]. He told them a word regarding being washed, having made the mind another, so that sin(s) be wiped away for them.” (Source: James Lauriault in The Bible Translator 1951, p. 32ff. )
Balinese: “There the whole country of Judea and all the inhabitants of the city of Jerusalem came out to meet Jokanan, and then they were baptized in the river Jarden, while they confessed their sins.” (Source: J.L. Swellengrebel in The Bible Translator 1950, p. 75ff. )
Following are a number of back-translations of Mark 1:5:
Uma: “Many people went to the wilderness [empty field] wanting to hear Yohaness words. There were those from Yerusalem-town and from all the towns Yudea-land. They went to confess their sins, and he baptized them in the Jordan river, a sign of their having repented from their sins.” (Source: Uma Back Translation)
Yakan: “So-then many people from the many-places there in Yahudiya and from Awrusalam went to him. They confessed their sins and were baptized by Yahiya in the river/water Jordan.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “The many people went after John. They came from the towns in all the province of Judea, and there were even people who came from the city of Jerusalem. And those people confessed their sins and were baptized by John in the river Jordan.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “The inhabitants of Jerusalem and those-who-resided in all the towns in Judea were going to him. They were confessing their sins and then Juan would baptize them in the Jordan river.” (Source: Kankanaey Back Translation)
Tagbanwa: “The people really-all went to him from the towns in the district of Judea, including the taga Jerusalem. They were repenting of their sins and having themselves baptized by Juan in the river Jordan, testifying that they would now drop/give-up sin.” (Source: Tagbanwa Back Translation)
Shipibo-Conibo: “Then all those of Judea land, all the Jerusalem people, they used to go to John. Then he washed them [‘wash’ does not eliminate immersion], at the Jordan stream, when they said: It is true. We have sinned.” (Source: James Lauriault in The Bible Translator 1951, p. 32ff. )
Balinese: “There the whole country of Judea and all the inhabitants of the city of Jerusalem came out to meet Jokanan, and then they were baptized in the river Jarden, while they confessed their sins.” (Source: J.L. Swellengrebel in The Bible Translator 1950, p. 75ff. )
German New Testament translation by Berger / Nord (publ. 1999): “And all the inhabitants of Judah and Jerusalem streamed out to John into the wilderness. They were baptized by him in the Jordan, and because this would have cleansed them, they were able to confess their sins and ask for forgiveness.”
Following are a number of back-translations of Mark 1:6:
Uma: “Yohanes’ clothes were made of a domestic-animal called a camel. His belt was from leather. His food as grasshoppers and honey.” (Source: Uma Back Translation)
Yakan: “The clothes of Yahiya were woven camel’s hair and his belt was of leather (lit. cow hide). His food was locusts and honey.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Now this John was shirted in cloth woven of camel’s hair and belted with dried skin. His food was locusts and honey.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Juan’s clothes were woven of camel hair and his belt was of rawhide. What-he-ate also was locusts and honey (lit. water) of the wild-bee.” (Source: Kankanaey Back Translation)
Tagbanwa: “The clothes of Juan were cloth made from the hair/fur of the kamelyo animal, and his belt was made from cow hide. Grasshoppers which are locusts and honey of bees were his food.” (Source: Tagbanwa Back Translation)
Balinese: “The clothes of Jokanan were made of camel’s hair, he had a belt of leather. his food was but locusts and honey of bees who shut out the sun [‘common expression for wild bees’]. ” (Source: J.L. Swellengrebel in The Bible Translator 1950, p. 75ff. )
Following are a number of back-translations of Mark 1:7:
Uma: “He spread this news: ‘After me will come one whose power is greater than me/mine. Even to kneel to undo his shoe I am not worthy.” (Source: Uma Back Translation)
Yakan: “And he proclaimed like this: ‘There is (someone),’ he said, ‘coming after me, (who is) more powerful than I. I am not even worthy to bend down to loosen the string of his shoes.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Then John preached to the people saying, ‘There is a person coming who will take my place. That person is very much greater than I, because even to take off his shoes, I am not yet worthy to be his servant.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “He was telling the many-people, ‘There is someone greater (lit. higher) than I who is following-me. And because of this greatness of his, I am not worthy to even untie the laces of his shoes.” (Source: Kankanaey Back Translation)
Tagbanwa: “He was always saying when he was teaching, ‘The one following me will come who is far superior to me. Even to undo the tie of his footwear to remove them is not possible/acceptable for me to do, for his greatness/importance it really very much.” (Source: Tagbanwa Back Translation)
Shipibo-Conibo: “Then he told them a word: Back of me comes one surpassing me in strength. I am not equal, though I bend down, to untie his shoe string.” (Source: James Lauriault in The Bible Translator 1951, p. 32ff. )
Balinese: “Then he preached to the people as follows: ‘After me there comes one mightier than. Even to stoop down to loose the strings of His sandal I feel not fit at all.” (Source: J.L. Swellengrebel in The Bible Translator 1950, p. 75ff. )
