For the Greek that is translated with an equivalent of “It is finished (or: completed)” in most English Bible translations a perfect tense is used that has no direct equivalent in English. It expresses that an event has happened at a specific point in the past but that that event has ongoing results. The English “Expanded Translation” by Kenneth S. Wuest (publ. 1961) attempted to recreate that by translating “It has been finished and stands complete.”
Irish uses yet a different system of tenses, resulting in these translations:
Atá sé ar na chríochnughadh (Bedell An Biobla Naomhtha, publ. early 17th century): “It is upon its completion”
Tá críoch curtha air (Ó Cuinn Tiomna Nua, publ. 1970): “Completion is put on it”
Tá sé curtha i gcrích (An Bíobla Naofa, publ. 1981): “It is put in completion”
Source for the Irish: Kevin Scannell
In Ojitlán Chinantec it is translated as “My work is finished,” in Aguaruna as “It is completely accomplished,” and in Mezquital Otomi as “Now all is finished which I was commanded to do.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
Artist Willy Wiedmann rendered this scene this way:
Image taken from the Wiedmann Bible. For more information about the images and ways to adopt them, see here.
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 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 1 Peter 3:2 that is translated in English as “pure conduct” (or “chaste behavior”) is translated in Balanta-Kentohe as “good walk.” (Source: Rob Koops)
The standalone term that is translated as “pure” is translated in Mezquital Otomi as “that which cleanses one’s thoughts,” and in Alekano as “making our insides white.” (Source: Ellis Deibler in Notes on Translation July, 1967, p. 5ff.).
The Greek that is translated as “curse” in English” is translated as “with our mouth we blaspheme (our fellowmen)” in Mezquital Otomi), as “speak evil of” in Sayula Popoluca, and as “ask for a calamity for” in Eastern Highland Otomi (source: Ellis Deibler in Notes on Translation July, 1967, p. 5ff.).
The Greek that is often translated as “flesh” in English (when referring to the lower human nature) can, according to Nida (1947, p. 153) “very rarely be literally translated into another language. ‘My meat’ or ‘my muscle’ does not make sense in most languages.” He then gives a catalog of almost 30 questions to determine a correct translation for that term.
The Greek that is translated in English as some form of “do not be conformed to this world, but be transformed by the renewal of your mind” is translated into Bilua as “you must not follow this generation’s behavior, but you must allow God in your heart that he make you new in your life and thinking.”
The first part of this phrase (“(don’t be) conformed to this world”) is translated as “live doing as other people do who live here in the world” in Central Tarahumara, as “do like mankind does, people who are here on the earth” in Yatzachi Zapotec, aw “do like people in this sinful world” in Chicahuaxtla Triqui, and “the life of those who walk in sin” in Mezquital Otomi.
The second part (“be transformed by the renewal of your mind”) is translated as “let the way you think become new and changed” in Chicahuaxtla Triqui, as “change so that what you think may become new” in Sayula Popoluca, as “let God change your head-hearts in order that your thoughts will he changed” in Yatzachi Zapotec, as “be different since the Holy Spirit has made your mind new” in Huehuetla Tepehua, and as “in a different way think well” in Central Tarahumara. (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
The Greek that is translated into English as “fresh water and bitter (or: brackish) water” is translated into Yatzachi Zapotec as “sweet water and hard water” and in Mezquital Otomi as “clean water and water that is bitter” (source: Ellis Deibler in Notes on Translation July, 1967, p. 5ff.).
The Greek that is translated as “mystery” in English is translated as “wisdom which was hidden” in Mezquital Otomi, as “that was not possible to be understood before” in Huehuetla Tepehua, and as “which was not known in time past” in Central Tarahumara. (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
The Greek that is translated as “neighbor” in English is rendered into Babatana as “different man,” i.e. someone who is not one of your relatives. (Source: David Clark)
In North Alaskan Inupiatun, it is rendered as “a person outside of your building,” in Tzeltal as “your back and side” (implying position of the dwellings), in Indonesian and in Tae’ as “your fellow-man,” in Toraja-Sa’dan it is “your fellow earth-dweller,” in Shona (translation of 1966) as “another person like you,” in Kekchí “younger-brother-older-brother” (a compound which means all one’s neighbors in a community) (sources: Bratcher / Nida and Reiling / Swellengrebel), in Mairasi “your people” (source: Enggavoter 2004), in Mezquital Otomi as “fellow being,” in Tzeltal as “companion,” in Isthmus Zapotec as “another,” and in Teutila Cuicatec as “all people” (source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.).
In Matt 19:19, Matt 22:39, Mark 12:31, Mark 12:33, Luke 10:27, Luke 10:29 it is translated into Ixcatlán Mazatec with a term that refers to a person who is socially/physically near. Ixcatlán Mazatec also has a another term for “neighbor” that means “fellow humans-outsiders” which was not chosen for these passages. (Source: Robert Bascom)
In Nyongar it is translated as moorta-boordak or “people nearby” (source: Warda-Kwabba Luke-Ang).