complete verse (Romans 14:7)

Following are a number of back-translations of Romans 14:7:

  • Uma: “For there is not one of us who lives following our own desires. Nor is there one of us who dies following our own desires.” (Source: Uma Back Translation)
  • Yakan: “All of us (incl.) belong to Isa Almasi, our (incl.) Leader. That’s why in our (incl.) life and in our (incl.) death we (incl.) ought to please him not ourselves (incl.).” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “For there isn’t any one of us believers that doesn’t belong to God while he’s still on the earth or whether he is already dead. For while we are still alive we are subjects of God.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Because all of us who believe, it is not our being-honored/praised that we are searching for in our living and even in our dying,” (Source: Kankanaey Back Translation)
  • Tenango Otomi: “No one can decide on his own how he will live, because all of us are in the hand of our Lord Jesus Christ. While we are living we are in his hand. When we have died we are in his hand.” (Source: Tenango Otomi Back Translation)
  • Mezquital Otomi: “Because not one of us lives to do what we want to do ourselves, and not one of us dies according to our own will.”
  • Highland Totonac: “Because no one of us is our own boss in our living, and neither is any of us our own boss when we die.”
  • Sayula Popoluca: “We don’t live just for ourselves, nor will we die because we want to.” (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)

complete verse (Romans 14:8)

Following are a number of back-translations of Romans 14:8:

  • Uma: “Living or dying, we still/nonetheless follow the desires of the Lord. Living or dying, we are still the Lord’s portion.” (Source: Uma Back Translation)
  • Yakan: “That’s why we (incl.) are alive, so that our (incl.) Leader Isa Almasi is praised. Likewise also when we (incl.) die. So-then if we (incl.) are alive or dead, we (incl.) belong to Isa Almasi.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And when we die, it is just the same also. And therefore, while we are still alive or whether we are already dead, we still belong to God.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “but rather we want the Lord to be honored on account of our living and so also our dying. Therefore whether we are alive or whether we die, it is the Lord who owns us.” (Source: Kankanaey Back Translation)
  • Tenango Otomi: “Therefore whether we live or whether we die, it is the Lord in whose hand we are.” (Source: Tenango Otomi Back Translation)
  • Highland Totonac: “And if we live, we shall only live longer in order that we should do that which the Lord God wants us to do. And if we die, we shall only die so that we shall be with the Lord God. And meanwhile that we yet live, also when we die, we always belong to the Lord God.”
  • Tzeltal: “It is our Lord’s command how we are alive now, and it is again our Lord’s command what hour we die. Therefore although we are alive or although we die, it is our Lord who is in charge of us.”
  • Yatzachi Zapotec: “While we are present living we are present in order to do like our Lord wants us to do. We will die when our Lord says we will die. Thus it is, living or dying, we are children of our Lord.” (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)

complete verse (Romans 14:9)

Following are a number of back-translations of Romans 14:9:

  • Uma: “That [emphatic] is why Kristus died and came back to life, in order that he be-the-Lord of all people, both the ones who are alive and the ones who are dead.” (Source: Uma Back Translation)
  • Yakan: “For this is the reason that Almasi died and he is alive again, so that he is our (incl.) Leader whether we (incl.) are alive or dead.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “For the reason that Christ let himself be killed and was raised again was so that He might rule over those that believe in him, who are still alive or who are already dead.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Because Cristo died and lived again so that he would be the Lord of the living and likewise also the dead.” (Source: Kankanaey Back Translation)
  • Tenango Otomi: “Christ died and again lived in order that he be our Lord whether we live or whether we have died.” (Source: Tenango Otomi Back Translation)
  • Isthmus Zapotec: “For just that is why Christ died and came to life and lives even now, so that he should be Lord of all; just as he is of those who have died, in the same way he is of those who are living.”
  • Highland Totonac: “Because as for Christ, that is why he died, and also why he arose from the dead, and is alive again, in order that he might have the say over those who are dead and those who are alive.”
  • Huehuetla Tepehua: “Christ, the reason he died and the reason he came up out of the grave again where he was buried is so that he could be the chief of all the dead who have put their confidence in Christ and all of those who are still alive who have put their confidence in him.” (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)

complete verse (Romans 14:12)

Following are a number of back-translations of Romans 14:12:

  • Uma: “So, every one of us must answer God’s questions about our behavior.” (Source: Uma Back Translation)
  • Yakan: “So-then all of us (incl.) ought/must tell to God about what we (incl.) have done here in the world.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And at that time, we (incl.) will have to be before God and He will check up on us and we will have to tell Him about everything that we did here on the earth.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Therefore God is the one each one of us will face so that we will tell him what we have done.” (Source: Kankanaey Back Translation)
  • Tenango Otomi: “Therefore at that time each one of us will give account to God concerning how we have lived.” (Source: Tenango Otomi Back Translation)
  • Huehuetla Tepehua: “Each of us will really tell God what we have done here in this world.”
  • Central Tarahumara: “Thus it is very sure that each one of us will confess to God how we ourselves have done.”
  • Isthmus Zapotec: “That is the way it is: God is the one to show the deeds of each one.”
  • Teutila Cuicatec: “Because of this we knew that God will have to judge each one of us.” (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)

complete verse (Romans 15:8)

Following are a number of back-translations of Romans 15:8:

  • Uma: “Consider this: Kristus came to the earth to help Jewish people, in order that the promises of God to the ancestors of Jews would be fulfilled, with the result that is would be clear to all people that God’s Word is true.” (Source: Uma Back Translation)
  • Yakan: “For I tell you that the reason Isa Almasi came to help us (excl.) the Yahudi, is so that he could show that God is trustworthy and so that God’s promises to our (excl.) ancestors would be fulfilled,” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “It’s true what I say to you, that as for Christ, He was made to be like a servant to the Jews so that He might show them that it’s really true that God is going to fulfill the promises He made long ago to their ancestors.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Don’t forget that Cristo came to help the Jews in order to show that God is trustworthy, because he fulfilled what God promised their ancestors.” (Source: Kankanaey Back Translation)
  • Tenango Otomi: “You see that Christ came in order to bless the Jews. Concerning the word which was promised to our ancestors long ago, he came to bring it to happen. Thus it is seen that God does not forget the word he has promised to bring about.” (Source: Tenango Otomi Back Translation)
  • Mezquital Otomi: “But I declare that the Lord Jesus Christ worked among the Jews so it would be seen that God truly fulfilled what he promised to their grandfathers.”
  • Huehuetla Tepehua: “This is what I want to tell you. Jesus Christ came here to this world for the purpose of helping the Israelites. In that way it would be shown that God tells the truth and fulfills what he promised to our ancient fathers.”
  • Teutila Cuicatec: “I tell you that our Lord Jesus Christ proclaimed God’s Word among the people of the nation of Israel showing that God kept his promise that he gave to their forefathers.” (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)

complete verse (Romans 15:17)

Following are a number of back-translations of Romans 15:17:

  • Uma: “From my connection with Kristus Yesus, I am proud [my heart is big] to recount the work that I have worked for God.” (Source: Uma Back Translation)
  • Yakan: “Because I belong already to Isa Almasi, I am not ashamed to make well-known about what I do for God.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And because of Jesus Christ’s help to me, I’m not ashamed to tell about everything that I’ve been able to do as a servant of God.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “So because of my being-one-with Cristo Jesus, I can boast-about my aforementioned serving God.” (Source: Kankanaey Back Translation)
  • Tenango Otomi: “I thank Jesus Christ that the work I do for God has turned out well.” (Source: Tenango Otomi Back Translation)
  • Miahuatlán Zapotec: “Therefore I feel it is all right if I become a little happy [polite way to talk about boasting] concerning the things that Jesus Christ did for you through my agency.”
  • Chicahuaxtla Triqui: “And thanks to Christ Jesus I can speak well concerning my work which is the work of God.” (Source for this and above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)

complete verse (Romans 16:27)

Following are a number of back-translations of Romans 16:27:

  • Uma: “He is the God who knows all, he has no second! Praise him in the name of Yesus Kristus forever. Amin.” (Source: Uma Back Translation)
  • Yakan: “God is only one and he only is really wise (has deep knowledge). Because of Isa Almasi we (incl.) praise God forever. Amin. Wassalam” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “As for the only God who’s the one who knows everything, may He be praised forever by means of Jesus Christ.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Only he is wise in everything. May he be praised forever because of Jesu Cristo. Amen.” (Source: Kankanaey Back Translation)
  • Tenango Otomi: “Concerning God, only he has wisdom. And because of Jesus Christ God is praised forever. Amen.” (Source: Tenango Otomi Back Translation)
  • Huehuetla Tepehua: “Only God knows everything. Since we have confidence in Jesus Christ our chief, let’s make God great forever. Amen.” (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)

righteous, righteousness

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The Greek, Hebrew, and Latin terms that are translated in English mostly as “righteous” as an adjective or personified noun or “righteousness” (also as “upright(ness)” and “just(ice)”) are most commonly expressed with concept of “straightness,” though this may be expressed in a number of ways. (Click or tap here to see the details)

Following is a list of (back-) translations of various languages:

  • Bambara, Southern Bobo Madaré, Chokwe (ululi), Amganad Ifugao, Chol, Eastern Maninkakan, Toraja-Sa’dan, Pamona, Batak Toba, Bilua, Tiv: “be straight”
  • Laka: “follow the straight way” or “to straight-straight” (a reduplicated form for emphasis)
  • Sayula Popoluca: “walk straight”
  • Highland Puebla Nahuatl, Kekchí, Muna: “have a straight heart”
  • Kipsigis: “do the truth”
  • Mezquital Otomi: “do according to the truth”
  • Huautla Mazatec: “have truth”
  • Yine: “fulfill what one should do”
  • Indonesian: “be true”
  • Navajo (Dinė): “do just so”
  • Anuak: “do as it should be”
  • Mossi: “have a white stomach” (see also happiness / joy)
  • Paasaal: “white heart” (source: Fabian N. Dapila in The Bible Translator 2024, p. 415ff.)
  • (San Mateo del Mar Huave: “completely good” (the translation does not imply sinless perfection)
  • Nuer: “way of right” (“there is a complex concept of “right” vs. ‘left’ in Nuer where ‘right’ indicates that which is masculine, strong, good, and moral, and ‘left’ denotes what is feminine, weak, and sinful (a strictly masculine viewpoint!) The ‘way of right’ is therefore righteousness, but of course women may also attain this way, for the opposition is more classificatory than descriptive.”) (This and all above from Bratcher / Nida except for Bilua: Carl Gross; Tiv: Rob Koops; Muna: René van den Berg)
  • Central Subanen: “wise-good” (source: Robert Brichoux in OPTAT 1988/2, p. 80ff. )
  • Xicotepec De Juárez Totonac: “live well”
  • Mezquital Otomi: “goodness before the face of God” (source for this and one above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
  • Eastern Huasteca Nahuatl: “the result of heart-straightening” (source: Nida 1947, p. 224)
  • Eastern Highland Otomi: “entirely good” (when referred to God), “do good” or “not be a debtor as God sees one” (when referred to people)
  • Carib: “level”
  • Tzotzil: “straight-hearted”
  • Ojitlán Chinantec: “right and straight”
  • Yatzachi Zapotec: “walk straight” (source for this and four previous: John Beekman in Notes on Translation November 1964, p. 1-22)
  • Makonde: “doing what God wants” (in a context of us doing) and “be good in God’s eyes” (in the context of being made righteous by God) (note that justify / justification is translated as “to be made good in the eyes of God.” (source: Pioneer Bible Translators, project-specific notes in Paratext)
  • Aari: The Pauline word for “righteous” is generally rendered by “makes one without sin” in the Aari, sometimes “before God” is added for clarity. (Source: Loren Bliese)
  • North Alaskan Inupiatun: “having sin taken away” (Source: Nida 1952, p. 144)
  • Nyamwezi: wa lole: “just” or “someone who follows the law of God” (source: Pioneer Bible Translators, project-specific translation notes in Paratext)
  • Venda: “nothing wrong, OK” (Source: J.A. van Roy in The Bible Translator 1972, p. 418ff. )
  • Ekari: maakodo bokouto or “enormous truth” (the same word that is also used for “truth“; bokouto — “enormous” — is being used as an attribute for abstract nouns to denote that they are of God [see also here]; source: Marion Doble in The Bible Translator 1963, p. 37ff. ).
  • Guhu-Samane: pobi or “right” (also: “right (side),” “(legal) right,” “straightness,” “correction,” “south,” “possession,” “pertinence,” “kingdom,” “fame,” “information,” or “speech” — “According to [Guhu-Samane] thinking there is a common core of meaning among all these glosses. Even from an English point of view the first five can be seen to be closely related, simply because of their similarity in English. However, from that point the nuances of meaning are not so apparent. They relate in some such a fashion as this: As one faces the morning sun, south lies to the right hand (as north lies to the left); then at one’s right hand are his possessions and whatever pertains to him; thus, a rich man’s many possessions and scope of power and influence is his kingdom; so, the rich and other important people encounter fame; and all of this spreads as information and forms most of the framework of the people’s speech.”) (Source: Ernest Richert in Notes on Translation 1964, p. 11ff.)
  • German New Testament translation by Berger / Nord (publ. 1999): Gerechtheit, a neologism to differentiate it from the commonly-used Gerechtigkeit which can mean “righteousness” but is more often used in modern German as “fairness” (Berger / Nord especially use Gerechtheit in Letter to the Romans) or Gerechtestun, also a neologism, meaning “righteous deeds” (especially in Letter to the Ephesians)
  • “did what he should” (Eastern Highland Otomi)
  • “a clear man, good [man]” (Mairasi) (source: Enggavoter 2004)

See also respectable, righteous, righteous (person), devout, and She is more in the right(eous) than I.