The Greek that is translated into English as “crucify” is translated into Naro with xgàu which literally means “to stretch” as is done with a skin after slaughtering in order to dry it. The word is also widely accepted in the churches. (Source: Gerrit van Steenbergen)
Similarly, Balinese and Toraja-Sa’dan also translate as “stretch him.” (Source: Reiling / Swellengrebel)
In Ghari it becomes “hammer to the cross” (source: David Clark), in Loma “fasten him to a spread-back-stick” (source: Bratcher / Nida), in Sundanese “hang him on a crossbeam” (source: Reiling / Swellengrebel), in Aguaruna “fasten him to the tree,” in Navajo “nail him to the cross”, in Yatzachi Zapotec “fasten him to the cross” (source for this and two above (source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.), and in Apali the different aspects of the crucifixion have to be spelled out: “nail to a tree piece put cross-wise, lift up to stand upright (for the crucified person) to die (and in some contexts: to die and rise again)” (source: Martha Wade).
See also cross.
The Greek that is translated as “angel” in English versions is translated as ngaṉka ngurrara (“one who belongs in the sky”) in Pintupi-Luritja. (Source: Ken Hansen quoted in Steven 1984a, p. 116.)
In Shipibo-Conibo it is translated as “word-carriers from heaven,” in Tetela, Kpelle, Balinese, and Chinese as “heavenly messengers,” in Shilluk “spirit messengers,” in Mashco Piro as “messengers of God,” in Batak Toba as “envoys, messengers,” in Navajo as “holy servants,” (source for this and above: Bratcher / Nida 1961), in Tonga (Zambia) as “messenger from heaven” (source: Loewen 1980, p. 107), in Saramaccan as basia u Masa Gaangadu köndë or “messenger from God’s country” (source: Jabini 2015, p. 86), in Mairasi as atatnyev nyaa or “sent-one” (source: Enggavoter 2004), and in Apali as “God’s one with talk from the head” (“basically God’s messenger since head refers to any leader’s talk”) (source: Martha Wade).
See also angel (Acts 12:15).