The Greek in Acts 16:16 that is translated in English as “(she had a) spirit of divination” or similar is translated in Morelos Nahuatl as “in that girl’s heart lived a demon. That demon could say what was going to happen before it happened,” in Lalana Chinantec as “she carried an evil spirit. Therefore she was able to make words ahead of time as to what would happen,” or in Coatlán Mixe as “she has a devil with her with which she foretells.” (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
In Yalunka an existing local term for “spirit of divination” is used: ninginangana. (Source: Pruett 2014, p. 259)
The Greek that is translated as “together” or “with one accord” in English is translated in Yamba and Bulu as “(with) one heart.” (Source: W. Reyburn in The Bible Translator 1959, p. 1ff. )
In Enlhet it is translated as “their innermosts did not go past each other.” “Innermost” or valhoc is a term that is frequently used in Enlhet to describe a large variety of emotions (for other examples see here). (Source: Jacob Loewen in The Bible Translator 1969, p. 24ff. )
The Greek chrió that is translated as “anoint” in English is translated in Chol as “choose.” Wilbur Aulie (in The Bible Translator 1957, p. 109ff. ) explains: “Another illustration of translating a figure in a non-figurative manner is the treatment of chrió ‘anoint’. In Luke 4:18, Acts 4:27 and 10:38, and in 2 Corinthians 1:21 it is metaphorical of consecration to office by God. We translated the metaphor ‘choose’.”
Other translations include “place as Savior” in Highland Popoluca, “appoint to rule” in Coatlán Mixe, “give work to do” in Tepeuxila Cuicatec, or “give office to be our Savior” in Chuj (source of this and four above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.).
In Elhomwe it is translated as “anoint to choose and to appoint.” Note that anointing is a common practice in Malawi. (Source: project-specific translation notes in Paratext)
The Greek that is translated into English as “gnashed their teeth” or “ground their teeth” is translated in Pwo Karen as “their eyes were green/blue with anger” (source: David Clark), in Yao as “they had itchy teeth” (“meaning they very anxious to destroy him”) (source: Nida / Reyburn, p. 56), in Estado de México Otomi as “gnashed their teeth at him to show anger” (to specify their emotion) (source: John Beekman in Notes on Translation, March 1965, p. 2ff.), in Coatlán Mixe as “ground their teeth in anger like wild hogs,” in Rincón Zapotec as “showed their teeth (like a dog) because of their anger” (source for this and before: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.), and in Gullah as suck dey teet or “suck their teeth” (source: David Frank).
In the the widely-used Mandarin ChineseUnion Version it is translated with an existing Chinese proverb: yǎoyá qièchǐ (咬牙切齿 / 咬牙切齒) or “gnash teeth, grind teeth.” (Source: Zetzsche)
The Hebrew and Greek that is often translated as “your blood be on your own heads” or similar in English is translated as
“you have the guilt if you don’t receive eternal life” in Highland Popoluca
“you are to blame if you lose your own souls” in Coatlán Mixe
“you will be to blame yourselves when you do not go to a good place” in Isthmus Mixe
“you will be lost but you are at fault yourselves” in Morelos Nahuatl
“you are the ones who are guilty that you will be lost” in Lalana Chinantec (source for this and above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
“if you die in your bad deeds, it’s your own bad fault” in Bariai (source: Bariai Back Translation)
“let your own blood alone eat you” in Kupsabiny (source: Kupsabiny Back Translation)
“You have killed yourselves with your own heart” in Chichewa (source: Wendland 1987, p. 28)
“your blood will be to you” (existing idiom) in Kwere (source: Pioneer Bible Translators, project-specific translation notes in Paratext)
The Greek in Acts 26:18 that is translated as “open their eyes” in English is translated as “cause the people’s hearts to open because of what you say” in Eastern Highland Otomi, as “open their hearts and heads” in Isthmus Mixe, and as “teach them the truth” in Coatlán Mixe. (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
San Blas Kuna: “witnesses to God” (meaning “those who speak up and out for God” (source for this and all above: Bratcher / Nida, except Balanta-Kentohe: Rob Koops)
Mairasi: sasiri atatuemnev nesovnaa or “sent witnesses” (source: Enggavoter 2004)
Khmer: Christtout (“messenger representing Christ”) or when Jesus addresses them: Tout robas Preah Ang (“his messengers-representatives”) (source: Joseph Hong in The Bible Translator 1996, p. 233ff. )
Pwo Karen: “eyeballs” (i.e., “right-hand men”) (source: David Clark)
Chicahuaxtla Triqui: “one who goes about preaching the good word” (source for this and above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
Noongar: Moorta Ngany Waangki-Koorl or “People I (Jesus) Send” (source: Warda-Kwabba Luke-Ang)
Ayutla Mixtec: “those who bore the word of God’s mouth”
Chichimeca-Jonaz: “elders messengers” (source for this and above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
Yakan: “commissioned ones” (source: Yakan Back Translation) — note that Scot McKnight in the EnglishThe Second Testament (publ. 2023) translates it as commissioners
Tenango Otomi: “(Jesus’) representatives” (source: Tenango Otomi Back Translation)
Tsamakko: “ones-who-work-for-Christ” (source: Chris Pluger)
Scot McKnight (in The Second Testament, publ. 2023) translates it into English as commissioner.
In American Sign Language it is translated with a combination of the signs for “following” plus the sign for “authority” to differentiate it from disciple. (Source: Ruth Anna Spooner, Ron Lawer)
“apostles” in American Sign Language, source: Deaf Harbor
