The Greek in Romans 12:2 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, as “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, Ge’ez, and Aramaic 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, as “which was not known in time past” in Central Tarahumara (source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.), and in Newari as “hidden meaning” or “hidden matter” (source: Newari Back Translation).
Tzotzil: “[people who] are zealously doing what they think is God’s word”
Mezquital Otomi: “[people who] very much believe what they have been taught about God” (source for this and five above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
Chichewa interconfessional translation, publ. 1999: “[people who] love God” (source: Wendland 1998, p. 90)
Uma: “[people who] submit to Lord God” (Source: Uma Back Translation)
Yakan: “very religious” (source: Yakan Back Translation)
Western Bukidnon Manobo: “[people who] are faithful in carrying out the commands of God” (source: Western Bukidnon Manobo Back Translation)
Kankanaey: “[people who] are serving God” (source: Kankanaey Back Translation)
Tagbanwa: “[people who] are indeed devout-worshipers of God” (Source: Tagbanwa Back Translation)
Bariai: “[people who] respect God” (source: Bariai Back Translation)
Kupsabiny: “[people who] have dedicated themselves to God” (source: Kupsabiny Back Translation)
German: “God-fearing” (gottesfürchtig) or “pious” (fromm)
Low German translation by Johannes Jessen, publ. 1933, republ. 2006: “[people who] take their faith very seriously” (source for this and above: Zetzsche)
HausaCommon Language Bible: “owners of worshiping God” (source: Hausa Common Language Bible Back Translation)
Hiligaynon: “godly” (source: Hiligaynon Back Translation)
Yatzachi Zapotec: “poor people who have nothing” (source for this and three above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.).
Low German: “those who don’t account to anything in other people’s eyes” (source: translation by Johannes Jessen, publ. 1933, republ. 2006)
Kako: “those who lower the heart” (source: Reyburn 2002, p. 190)
The Greek that is often translated as “desires of the flesh” in English is translated in Ixcatlán Mazatec as “human desires” (source: Robert Bascom), in Mezquital Otomi as “the desires of our old life,” in Tzeltal as “doing what your bodies want,” and in Huehuetla Tepehua as “doing the things that your thoughts like (source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.).
In Enlhet it is translated as “wantings of the 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 Greek in James 5:15 that is translated as “anyone who has committed sin will be forgiven” or similar in English is translated as “if there is his sin the one who is healed his sin will be lost also” in Tzotzil, “that sick one has been healed, his sins the Father has pardoned” in Mezquital Otomi), and “and if sins are the cause of our sickness, it will be forgiven us” in Eastern Highland Otomi) (source: Ellis Deibler in Notes on Translation July, 1967, p. 5ff.).
