The Greek in Romans 1:18 that is translated as “all ungodliness” in English is translated as “those who don’t think anything of God” in Huehuetla Tepehua, as “all those who don’t pay attention to him” in Isthmus Zapotec, as “all people who don’t believe in him” in Sayula Popoluca, as “all who do not pay attention to what God says” in Sierra de Juárez Zapotec, and as “those who do not respect him” in Hopi. (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
The Greek in Romans 1:27 that is translated as “were consumed with passion for one another” or similar in English is translated as “became dark in their hearts by a lustful heart toward one another” in Hopi, as “only exceedingly desired to do evil in a different way with other men” in Central Tarahumara, and as “with ardent desire doing what is not good” in Sierra de Juárez Zapotec. (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
The Greek that is translated as “heartless” in English is translated as “don’t love their fellows” in Chicahuaxtla Triqui, as “don’t delight in people” in Hopi, and as “didn’t love like people should” in Huehuetla Tepehua. (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
The Greek in Romans 3:25 that is translated as “sacrifice of atonement,” “expiation,” or “propitiation” in English is translated as “substitute in paying for our sins” in Tzeltal, as “God arranged for him to (die and) take away sin” in Hopi, and “God gave him (to die in order) to pardon us” in Sayula Popoluca. (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
In Ajië, it is translated by a term which referred to a leaf used in traditional religion to heal a wound after the proper sacrifices had been made. (Source: Smalley 1991, p. 57 and Clifford 1992, p. 83ff.)
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. )
In certain languages some types of possession simply cannot be used. For example in Hopi one cannot speak of [what is translated in English as] “(Yahweh) my God,” for God cannot be possessed. One must say, “the God in whom I believe.” (p. 206)
