The Greek that is translated into English as “crucify” is translated in various ways:
Naro: xgàu or “to stretch” (as is done with a skin after slaughtering in order to dry it. The word is also widely accepted in the churches.) (Source: Gerrit van Steenbergen)
Yatzachi Zapotec: “fasten him to the cross” (source for this and two above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125)
Noongar: “kill on a tree” (source: Warda-Kwabba Luke-Ang)
Apali: “nail to a tree piece put cross-wise, lift up to stand upright (for the crucified person) to die (and in some contexts: “to die and rise again”)” (source: Martha Wade)
In British Sign Language it is signed with a sign that signifies “nails hammered into hands” and “arms stretched out.” (Source: Anna Smith)
“Crucify” or “crucifixion” in British Sign Language (source: Christian BSL, used with permission)
Following is a painting by Wang Suda 王肅達 (1910-1963):
Housed by Société des Auxiliaires des Missions Collection – Whitworth University
(click image to enlarge)
Image taken from Chinese Christian Posters . For more information on the “Ars Sacra Pekinensis” school of art, see this article , for other artworks of that school in TIPs, see here.
Click or tap here to see a short video clip showing how crucifixion was done in biblical times (source: Bible Lands 2012)
The Greek that is translated in English as “the voice of one crying out in the wilderness” is translated in Una as “as for this person who will speak my words, while he will be in a place where people usually do not live, he will shout words.” (Source: Kroneman 2004, p. 408)
In Isthmus Mixe this is translated as “the messenger will cry out in the wilderness.” (Source: B. Moore / G. Turner in Notes on Translation 1967, p. 1ff.)
The Greek in John 4:24 that is translated as “God is spirit” in English is translated in Xicotepec De Juárez Totonac as “God is alive although he is not seen,” in Huehuetla Tepehua as “God doesn’t have a body,” in Yatzachi Zapotec as “God is not a person of flesh and blood,” and in Alekano as “God is breath.” (Source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125)
The Greek that is typically translated in English as “was God” is translated in Sayula Popoluca as “was (and still is) the same as God.” (Source: M. Larson / B. Moore in Notes on Translation February, 1970, p. 1-125.)
In the German New Testament translation by Berger / Nord (publ. 1999) it is translated as von Gottes Art or “of God’s kind.”
The Greek in John 18:3 that is translated as “weapon” in English is translated as “machete” in Ojitlán Chinantec (source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.).
The Greek that is translated in English as “offer” in these verses is translated in Jalapa De Díaz Mazatec as “take an animal offering,” since otherwise it would be understood as a money offering. (Source: B. Moore / G. Turner in Notes on Translation 1967, p. 1ff.)
The Greek in Mark 9:50 that is translated as “have salt in yourselves” in English is translated in Western Highland Chatino as “guard yourselves, as meat is preserved with salt.” (Source: B. Moore / G. Turner in Notes on Translation 1967, p. 1ff.)
The Greek (originally quotes from the Hebrew in Isaiah) that is translated as “(make ready the way of the Lord,) make His paths straight” or something similar in English is translated in Sa’a as “You, tidy up well the paths that are dirty.” Carl Gross reports: “The Sa’a people have a practice which beautifully captures the idea expressed in the Isaianic quote. One line of this was rendered ‘You, tidy up well the paths that are dirty.’ This may conjure up the idea of an anti-litter campaign, but assurances were given that, before a feast when other villages would come to visit, or when an important person was about to come, the whole village would go out and tidy up the road, removing stones, branches, and other obstacles, as well as litter. It is a road maintenance exercise, as well as a way of welcoming honored visitors.” (Source: Carl Gross)
In Chol it says “Make straight the way of the Lord: Go, clean up the path of our Lord” (source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125), in Teutila Cuicatec “prepare your hearts; straighten out your thoughts, so that you will be ready to receive our Lord,” in Michoacán Nahuatl “prepare your hearts for our Lord as you would prepare a road for a person you would honor” and in Highland Oaxaca Chontal “when a great man arrives you sweep the road; you make it nice. Well, our master will arrive. For this reason make your minds good” (source: B. Moore / G. Turner in Notes on Translation 1967, p. 1ff.).
