The Greek that is translated in English as “nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord” or similar is translated into Tezoatlán Mixtec as “And nothing that God has made is able to cause that God stops loving us, for He shows His great love for us through what Jesus Christ, our Lord, did for us.” (Source: John Williams in the Seeing Scripture Anew blog.)
Just the latter part (“separate us from the love of God that is in Christ Jesus our Lord”) is translated as “make God forget us so that he won’t love us who have put our confidence in our chief Jesus Christ” in Huehuetla Tepehua, as “God on account of Jesus Christ our Lord loves us. And therefore nothing which is made can tear us away from him.” in Hopi, and as “cause that God should lose his grip on us because God loves us thanks to Jesus Christ our Lord” in Chicahuaxtla Triqui. (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
The Greek and Hebrew that is translated as “high priest” in English is translated as “the ruler of the priests of our nation” in Yatzachi Zapotec, as “very great priest” in Chol (source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.), as “first over the priests” in Ayutla Mixtec, and “chief of the priests” in Desano (source for this and one above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.).
In Uma it is translated as “Big Priest,” in Western Bukidnon Manobo as “high sacrificer,” and in Tagbanwa as “Most-important Priest of God.” (See here.)
The Greek that is translated in English as “endurance” (or “patience”or “perseverance”) is translated in Tzotzil as “(good) strength of heart(s).” (Source: Ellis Deibler in Notes on Translation July, 1967, p. 5ff.)
In Isthmus Zapotec it is translated as “learning not to lose patience.” (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
The Greek that is translated as “(small) rudder” in English is translated in Yatzachi Zapotec as “(a small) stick,” in Mezquital Otomi as “a (little) metal,” in Rincón Zapotec as “(little) wooden hand” (source: Ellis Deibler in Notes on Translation July, 1967, p. 5ff.), in Eastern Highland Otomi as “thing that is in the water that steers the boat,” in Teutila Cuicatec as “paddle that steered the ship” (source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.), and in Tetelcingo Nahuatl as “board to steer” (source: Ronald D. Olson in Notes on Translation January, 1968, p. 15ff.).
The Greek that is usually translated as “humble” or “lowly” in English is translated in Eastern Highland Otomi as “one who doesn’t elevate himself,” in Yatzachi Zapotec as “those who think they aren’t worth much,” in Alekano as “those who stay low” (source: Ellis Deibler in Notes on Translation July, 1967, p. 5ff.), in Mezquital Otomi as “poor brothers,” in Isthmus Zapotec as “the one is little honored,” in Highland Totonac as “just ordinary people,” and in Yatzachi Zapotec as “poor people who have nothing” (source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.).
The Greek and Latin that is translated as “resurrection” in English is translated in Chicahuaxtla Triqui and Pohnpeian as “live-up” (i.e. return to life) (source: Reiling / Swellengrebel) and in Iloko as panagungar: a term that stems “from the word ‘agungar,’ an agricultural term used to describe the coming back to life of a plant which was wilting but which has been watered by the farmer, or of a bulb which was apparently dead but grows again.” (Source: G. Henry Waterman in The Bible Translator 1960, p. 24ff. )
In Estado de México Otomi, it is translated as “people will be raised from the dead,” in Teutila Cuicatec as “the dead having to come to life again,” in San Mateo del Mar Huave as “arose from the grave” (source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.), and in Kriol as gidap laibala brom dedbala or “get up alive from the dead” (source: Sam Freney in this article .)
The Greek that is typically translated as “stocks” in English is translated in Isthmus Mixe as “notched boards” (source: Ronald D. Olson in Notes on Translation January, 1968, p. 15ff.).
In Lalana Chinantec it is translated as “where planks have holes in them and where peoples’ feet are tight,” in Chichimeca-Jonaz as “bit their feet with wood,” and in Morelos Nahuatl as “stuck between two boards.” (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
“Stocks” is illustrated for use in Bible translations in East Africa by Pioneer Bible Translators like this:
Image owned by PBT and Jonathan McDaniel and licensed with the Creative Commons Attribution 3.0 Unported License.
The Greek that is translated in English as “(you) whitewashed wall” is translated in Lalana Chinantec much more specifically as “you are like a masonry wall on which they have put white paint. It is no longer evident what it is like inside.” (Source: John Beekman in Notes on Translation, March 1965, p. 2ff.).
The same is translated as “deceiver” in Xicotepec De Juárez Totonac, as “you talk up above (not from the heart)” in Eastern Highland Otomi, as “you change words (you are a hypocrite)” in Morelos Nahuatl, as “you are not what you appear to be, like a wall that is white washed” in Huichol, as “you two faced person” in Mezquital Otomi, or “you who make your face broad” in Rincón Zapotec. (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
