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.)
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: RuthAnna Spooner, Ron Lawer)
“apostles” in American Sign Language, source: Deaf Harbor
The Greek that is often translated in English as “devout” is translated in Lalana Chinantec as “who revered God,” in Chichimeca-Jonaz as “who obey and worship God,” in Eastern Highland Otomi as “that remembered God,” in San Mateo del Mar Huave as “worshipers of God,” in Tzotzil as “they were zealously doing God’s word they thought,” in Coatlan Mixe as “they comply with all Jewish customs” (esp. Acts 2:5) and in Mezquital Otomi as “very much believed what they had been taught about God.” (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
In Chichewa, “devout men” in Acts 8:2 is anthu ena okonda Mulungu or “some people who loved God” (interconfessional translation, publ. 1999). (Source: Wendland 1998, p. 90)
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,” and 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.).
In Coatlán Mixe it is translated as “ground their teeth (in anger) like wild hogs,” in Rincón Zapotec as “showed their teeth (like a dog)” (source for this and above: 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 Greek that is translated as “amazed and astonished” or similar in English is translated as “remained speechless and marveled” in Morelos Nahuatl, “their thinking went round and round” in Coatlán Mixe, “They lost their abdomens. They stared very much” in Chuj, and “it startled them and they were thinking it over inside their hearts” in Chichimeca-Jonaz. (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
The Greek 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 often translated as “poet(s)” in English is translated as “wise men” in Mayo, as “writers” in Isthmus Mixe, as “intelligent men” in San Mateo del Mar Huave, and as “word-matchers” in Coatlán Mixe. (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
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. )