The Greek in Romans 8:26 that is translated as “intercedes for us with sighs too deep for words” is translated as “is the one who asks in our place when we just sigh, we do not find the words to say” in Highland Totonac, as “when we cannot speak, we groan in our hearts, then the Holy Spirit himself pleads to God for us” in Hopi, as “instead, the very good Spirit of God himself for us asking speaks with God. And he only speaks with groanings, he does not speak so we can understand” in Central Tarahumara, and as “the Holy Spirit himself groans in our hearts in a way which we cannot tell how he does, because he very much prays to God for us” in Chicahuaxtla Triqui. (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
“Too deep for words” is translated in Catholic Mandarin ChineseSigao version and the Protestant Union Version with a Chinese idiom: wúkě yányù (無可言喻 / 无可言喻), lit. “cannot (expressed in) metaphors.” (Source: Toshikazu S. Foley in Hong Kong Journal of Catholic Studies, 2011, p. 45ff.)
The Greek in Romans 1:26 that is translated as “exchanged natural relations for unnatural” or similar in English is translated as
“stop their work with men and begin to do wrong things with one another” in Hopi
“women no longer did as women do but rather knew each other” in Isthmus Zapotec
“changed their lives. They didn’t live with a man. Among themselves they sinned against each other” in Huehuetla Tepehua
“even the women, one with another, strangely doing evil” in Central Tarahumara
“lay down with other women as they should not do” in Yatzachi Zapotec (source for this and above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
“women no longer put their throat on [pay attention to; have affection for], with the result that they even women stimulate each other’s genitalia” in Mairasi (source: Enggavoter 2004)
“women became lesbian and exchanged the natural sexual relationships with unnatural ones” in he German New Testament translation by Berger / Nord (publ. 1999)
“women even left their husbands and married each other” in Kupsabiny (source: Kupsabiny Back Translation)
The Hebrew and Greek that is translated as “adultery” in English (here etymologically meaning “to alter”) is typically understood as “marital infidelity.” It is (back-) translated in the following ways:
Toraja-Sa’dan: “to measure the depth of the river of (another’s) marriage”
North Alaskan Inupiatun: “married people using what is not theirs” (compare “fornication” which is “unmarried people using what is not theirs”) (source for this and all above: Bratcher / Nida)
The Greek in Romans 5:1 that is translated as “peace with God” in English is translated as “there’s nothing between us and God” in Hopi, as “we are at fellowship with God” in Chicahuaxtla Triqui, as “God has no anger toward us” in Huehuetla Tepehua, as “we have a good relationship with God” in Isthmus Zapotec, and as “we are living well with God” in Mezquital Otomi. (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
The Greek in Romans 8:17 that is translated as “glorified with him” in English is translated as “live in God’s light” in Hopi, as “receive our well-being in heaven” in Tzeltal, as “be with him where it is beautiful” in Sayula Popoluca, and as “he will give us our good life in heaven” in Huehuetla Tepehua. (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
The Greek, Hebrew, Latin, and Ge’ez that is translated in English as “sanctify” or “sanctification” is translated in Balanta-Kentohe “separated to God.” (Source: Rob Koops)
Laka: “God calls us outside to Himself” (“This phrase is derived from the practice of a medicine man, who during the initiation rites of apprentices calls upon the young man who is to follow him eventually and to receive all of his secrets and power. From the day that this young man is called out during the height of the ecstatic ceremony, he is identified with his teacher as the heir to his position, authority, and knowledge.”) (Source for this and above: Nida 1952, p. 147)
Central Tarahumara: “only live doing good as God desires” (source for this and four above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
Mairasi: “one’s life/behavior will be very straight” (source: Enggavoter 2004)
Enlhet: “new / clean innermost” (“Innermost” or valhoc is a term that is frequently used in Enlhet to describe a large variety of emotions or states of mind [for other examples see here].) (Source: Jacob Loewen in The Bible Translator 1969, p. 24ff. )
The choices for translation of “sanctification” in the Indonesian Common Language Bible (Alkitab dalam Bahasa Indonesia Masa Kini, publ. 1985) differed according to context. (Click or tap here to see details)
“In Romans, hagiasmos [“sanctification”] occurs twice in chapter 6, in verses 19 and 22. It is used in relation to believers who are called to be saints (1:7), who are under grace (6:15), who have been set free from sin to become slaves of righteousness (6:18). Therefore here hagiasmos not only refers to God’s act of consecration, but also to the believer’s moral activity arising out of this state. It is this aspect that the translators have stressed in verse 19: ‘… so now yield your members to righteousness for sanctification’ has been translated untuk maksud-maksud Allah yang khusus: ‘for God’s specific purposes.’ So also in verse 22 ‘… the return you get is sanctification’ has been translated hidup khusus untuk Allah: ‘living for God alone.’
“!In 1 Corinthians 1:30: ‘… in Christ Jesus, whom God made our wisdom, our righteousness and sanctification and redemption,’ hagiasmos is put in a parallel position to wisdom, righteousness and redemption, and is rooted in Christ. In view of the parallel concepts, it is clear a result is indicated here. The believers are holy because they are ‘in Christ’ who is intrinsically holy. Hagiasmos here has been rendered as: umatnya yang khusus: ‘his own people.’
“In 1 Thessalonians 4:3-7, hagiasmos involves abstaining from unchastity (verse 3) and is contrasted with uncleanness (verse 7), while in verse 4 it is used as a parallel with ‘honor’ to modify the verb. Hagiasmos is here rooted in the will of God, and calls for moral conduct. The translators translate hagiasmos in verse 3 as hidup khusus untuk dia: ‘live for him alone,’ and in verses 4 and 5 menyenangkan hati Allah: ‘pleasing God’s heart.’
“The expression in 2 Thessalonians 2:13 ‘sanctification by the spirit’ (en hagiasmo pneumatos), is generally understood as sanctification or consecration effected by the Holy Spirit. This consecration was effected at the moment of conversion. The translation here is umat Allah yang suci: ‘God’s holy people.’
“The noun also appears in the Pastorals once (1 Timothy 2:15), where, in view of the context, it clearly denotes ethical behavior. The translators translate as hidup khusus untuk Allah: ‘living for God alone,’ but perhaps it would be better here to translate it with hidup tanpa vela: ‘lead a blameless life,’ which would suit the context better.
“In conclusion then, to translate hagiasmos in a way that is meaningful to the average modern reader, it may often be necessary to render it by a phrase which brings out the primary meaning of the term. If it refers to the act of consecration, this phrase should include the notion of belonging to God, and if it refers to the conduct of the believer, the phrase should stress the idea of pleasing God and refraining from evil.” (Source: Pericles Katoppo in The Bible Translator 1987, p. 429ff. )
