“Our Malay Committee also concluded that ‘truth’ as used in the Gospel of John was used either of God himself, or of God’s revelation of himself, or in an extended sense as a reference to those who had responded to God’s self-disclosure. In John 8:32 the New Malay translation reads ‘You will know the truth about God, and the truth about God will make you free.’ In John 8:44 this meaning is brought out by translating, ‘He has never been on the side of God, because there is no truth in him.’ Accordingly Jesus ‘tells the truth about God’ in 8:45, 46 (see also 16:7 and 8:37a). Then, ‘I am the way, the truth, and the life’ becomes ‘I am the one who leads men to God, the one who reveals who and what God is, and the one who gives men life.” At 3:21 the translation reads ” … whoever obeys the truth, that is God himself, comes to the light …’; 16:13a appears as ‘he will lead you into the full truth about God’; and in 18:37 Jesus affirms ‘I came into the world to reveal the truth about God, and whoever obeys God listens to me.’ On this basis also 1:14 was translated ‘we saw his glory, the glory which he had as the Father’s only Son. Through him God has completely revealed himself (truth) and his love for us (grace)’; and 1:17 appears as ‘God gave the law through Moses; but through Jesus Christ he has completely revealed himself (truth) and his love for us (grace).'”
Helen Evans (in The Bible Translator 1954, p. 40ff.) tells of the translation into Kui which usually is “true-thing.” In some instances however, such as in the second part of John 17:17 (“your word is truth” in English), the use of “true-thing” indicated that there might be other occasions when it’s not true, so here the translation was a a form of “pure, holy.”
The Greek and Hebrew that is translated as “altar” in English is translated in Obolo as ntook or “raised structure for keeping utensils (esp. sacrifice),” in Muna as medha kaefoampe’a or “offering table,” in Luchazi as muytula or “the place where one sets the burden down”/”the place where the life is laid down,” and in Tzotzil as “where they place God’s gifts” (Source: Obolo: Enene Enene; Muna: René van den Berg; Tzotzil: John Beekman in Notes on Translation, March 1965, p. 2ff.; Luchzi: E. Pearson in The Bible Translator 1954, p. 160ff.).
In the Hebraic English translation of Everett Fox it is translated as slaughter-site and likewise in the German translation by Buber / Rosenzweig as Schlachtstatt.
The Greek and Hebrew that is usually translated in English as “atonement” is translated in Luchazi with minina mata: “to swallow another’s spittle.” “The human bite [is traditionally thought of] as being the most poisonous and dangerous and the poison lies in the saliva. So in swallowing another’s spittle, one takes into oneself all the poison or evil of the other and thus actually ‘becomes sin’ on behalf of the other. The substitute then proceeds to deal with the case as though he were the guilty one.” (Source E. Pearson in The Bible Translator 1954, p. 160ff.)
Embu: “changing heart” (“2 Cor. 7:10 says ‘For godly grief produces a repentance that leads to salvation and brings no regret, but worldly grief produces death.’ In ordinary speech the terms ‘repent’ and ‘regret’ are used interchangeably in Embu, so that this verse comes out as: ‘godly grief produces a repentance that leads to salvation and brings no repentance,’ which is contradictory. The problem was solved by using ‘changing heart’ in the first, and ‘sadness’ in the second.”) (source: Jan Sterk)
Muna: dofetompa’ao dhosa bhe dodoli ne Lahata’ala: “to radically-end sin and to turn to God” (source: René van den Berg)
Bacama: por-njiya: “fetch sand” (“Before the coming of Christianity 100 years ago, when the elders went to pray to the gods, they would take sand and throw it over each shoulder and down their backs while confessing their sins. Covering themselves with sand was a ritual to show that they were sorry for what they had done wrong, sort of like covering oneself with sackcloth and ashes. Now idol worship for the most part is abandoned in Bacama culture, but the Christian church has retained the phrase por-njiya to mean ‘repent, doing something to show sorrow for one’s sins’” — source: David Frank in this blog post.)
“In Tzotzil two reflexive verbs to communicate the biblical concept of repentance are used. Xca’i jba means to know or to reflect inwardly on one’s self. This self inquiry or self examination is similar to the attitude of the prodigal son where Luke 15:17 records that ‘he came to his senses.’ Broke, starving, and slopping hogs, the prodigal admitted to himself that he was in the wrong place. The second reflexive verb ‘jsutes jba’ means turning away from what one is and turning to something else. In a sense, it is deciding against one’s self and toward someone else. It is similar to the attitude of the prodigal son when he said, ‘I will get up and go to my father’ (v. 18).” (source: Aeilts, p. 118)
Enlhet “exchange innermosts.” “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.)