Isthmus Mixe: “don’t want people to have what is good”
Eastern Highland Otomi: “dissuade people from all that’s good” (source for this and above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
The Greek that is translated as “does not dwell in houses made with hands” in English is translated in does not dwell in Palantla Chinantec as “it isn’t as though men are capable of building a house where he will live,” in Tenango Otomi as “doesn’t reside in churches made by people,” in Lalana Chinantec as “it isn’t a house that people made where God lives. He lives up in heaven,” in Morelos Nahuatl as “does not really live in churches that we made with our hands,” and in Teutila Cuicatec as “it is not necessary for God….to live inside churches that people build.” (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
Lloyd Peckham explains the Mairasi translation: “In secret stories, not knowable to women nor children, there was a magical fruit of life. If referred to vaguely, without specifying the specific ‘fruit,’ it can be an expression for eternity.”
The Greek that is translated as “tent of testimony” or similar in English is translated as “a leather house which they could pack up again, where they remembered God” in Lalana Chinantec, as “cloth house where they worshiped God” in Eastern Highland Otomi, as “cloth house where God spoke to the people” in Chichimeca-Jonaz, as “house of God where they kept the stones on which were written the commandments of God” in Morelos Nahuatl, as “small holy house which was of the skins of animals, in it were the stones which contained the ten commandments” in San Mateo del Mar Huave, and “inside this church the slates on which God’s law was written were kept” in Teutila Cuicatec. (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
In Nigerian Fulfulde it is translated as “Tent of meeting God.” (Source: Andy Warren-Rothlin)
The Greek and Hebrew that is typically translated as “(to the) right hand of” is often translated much more descriptively in other languages. In Yakan it is translated as “at the right side, here in the greatest/most important/most honored place/seat,” in Mezquital Otomi as “the right hand, at the place of honor,” in Chuj as “exalted at the right hand,” in Chichimeca-Jonaz as “in a high place there at the right,” in Lalana Chinantec as “make great,” in Isthmus Mixe as “given great authority,” in Morelos Nahuatl as “placed big” or “heart-strengthens me,” in Isthmus Mixe as “stays with me,” (source: Viola Waterhouse in Notes on Translation August, 1966, p. 86ff), and in Teutila Cuicatec as “in all authority at the right side” (source: Ronald D. Olson in Notes on Translation January, 1968, p. 15ff.).
In Lamnso’, the seat on the right-hand side signifies that the person seated there would have a higher position than the one to his left (vs. just being a seat of honor). To circumvent any misunderstanding of the biblical text, the translation here refers to the “highest seat next to God.” (Source: Karl Grebe in Holzhausen 1991, p. 52)
The Greek that is translated in English as “Sovereign Lord” is translated as “you who are Chief, you own all of us, truly you are God” in Chichimeca-Jonaz, as “Big Father, you are God” in Isthmus Mixe, as “my Lord who is the greatest” in Lalana Chinantec, as “our Lord, he who is greatest before us” in Ayutla Mixtec, as “you, Lord God, who is very great” in Tepeuxila Cuicatec, as “you, the Lord able to do all things” in Xicotepec De Juárez Totonac, or “God our Father, you are our Boss, the biggest” Tataltepec Chatino. (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
The Greek that is translated as “exorcist” in English is translated as “people who said that they had the power to take out the demons from the people” in San Mateo del Mar Huave, as “people who understand magic words” in Lalana Chinantec, as “witch doctors” in Isthmus Mixe, and as “men casting out evil spirits” in Teutila Cuicatec. (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)