The Hebrew and 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,” in Teutila Cuicatec as “all people” (source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.), and in most modern German translations as Mitmensch or “fellow human being” (lit. “with + human being”).
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 Noongar it is translated as moorta-boordak or “people nearby” (source: Warda-Kwabba Luke-Ang).
The Greek in Romans 1:28 that is translated as “debased mind” or similar in English is translated as “nothing but sin went to their hearts” in Tzeltal, as “think things that weren’t good” in Huehuetla Tepehua, as “do what their foolish minds wanted” in Isthmus Zapotec, and as “think evil in this strange way” in Central Tarahumara. (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
The Greek in Romans 11:12 that is translated in English as “full inclusion” or similar is translated as “return to their place” in Isthmus Zapotec, as “be called back by God” in Tzeltal, as “when they believe well” in Central Tarahumara, as “when God reinstates them” in Yatzachi Zapotec, and as “when they again become many who believe” in Chicahuaxtla Triqui. (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
The Greek in Romans 11:24 that is translated as “contrary to nature” or similar in English is translated as “where you didn’t spring up” in Isthmus Zapotec, as “contrary to what you belong to” in Highland Totonac, and as “which is contrary to your normal way in that you are not the good branches of the good tree” in North Alaskan Inupiatun. (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
The Hebrew and Greek that is translated as “glorify God” in English is rendered as “wake God up” in Guerrero Amuzgo.
Other translations are “say that God is very great” (Central Tarahumara), “say how good God is” (Tzotzil), “speak about God as good” (Tzeltal), “give God a great name” (Highland Puebla Nahuatl), “give God highness” (Kipsigis), “take God out high” (in the sense of “to exalt”) (Huautla Mazatec), “make great / exalt” (Toraja-Sa’dan, Javanese), “lift up God’s brightness” (Kpelle), “show God to be great” (Central Pame), “make God shine” (Wayuu), “make God’s name big” (Huastec), “make God important” (Isthmus Zapotec) (source for this and above: Bratcher / Nida), or “say to God: You are of good heart” (Huichol) (source: Nida 1964, p. 228).
In Waama this is translated as “make God’s name big.” (For the translation into Waama, five categories of verb doxazo and the noun doxa were found that were all translated differently, see glorify (reveal God’s or Jesus’ glory to people)).
In Shipibo-Conibo it is translated as “brag about God” (“This may strike some at first as being an unspiritual approach, but it surely is Pauline, for Paul used the word ‘to brag’ when he declared his confidence in Jesus Christ and in the salvation of the world which God wrought through His Son.”) (Source: Nida 1952, p. 162)
The Greek in Romans 11:25 that is translated as “until the full number of the Gentiles come in” or similar in English is translated as “until the number of people who are not Jews has been reached of those who will be saved” in Mezquital Otomi, as “just while the non-Jews are being saved, as many as are arranged to be saved” in Isthmus Zapotec, as “until many non-Israelites will trust in Christ” in Yatzachi Zapotec, and as “until there become enough of those who believe in God among other groups” in Chicahuaxtla Triqui. (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
The Greek in Romans 12:10 that is translated as “outdo one another in showing honor” or similar in English is translated as “always try to find out how the other person will come out better, and not yourselves” in Highland Totonac, as “be genuinely pleased if certain of your fellows should be more prominent than you yourself are” in Chicahuaxtla Triqui, and “each one give honor to the other and not to himself” in Isthmus Zapotec. (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
The Greek that is translated as “justify” in English is translated into Tzotzil in two different ways. One of those is with Lec xij’ilatotic yu’un Dios ta sventa ti ta xc’ot ta o’ntonal ta xch’unel ti Jesucristoe (“we are seen well by God because of our faith in Jesus Christ”) (source: Aeilts, p. 118) and the other is “God sees as righteous” (source: Ellis Deibler in Notes on Translation July, 1967, p. 5ff.).
Other (back-) translations include:
Bilua: “straigthened” (Romans 3:20: “Nobody can be straightened in God’s presence…”) (source: Carl Gross) (see also: righteous)
Makonde: “”to be good in God’s eyes” (in the context of being made righteous by God) ” (note that righteous / righteousness is translated as “to be good in God’s eyes” (source: Pioneer Bible Translators, project-specific notes in Paratext)
Manikion: “heart sits next to Jesus” (source: Daud Soesilo)
Obolo: ben itip-oyerebet isan̄a: “take away condemnation” (source: Enene Enene)
