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)
• 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: “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.)
• 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)
• 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.)

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