The phrases that are translated as “clean animals” and “unclean animals” in English: The first draft into Maan had “animals not cursed” and “cursed animals,” which did not express correctly the idea of ritually pure and impure animals. So it was changed to “animals accepted by God for sacrifices” and “animals not accepted by God for sacrifices.”
In Kwere it is translated as animals “which are eaten” vs. “which are not eaten.” (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
In Makonde is is translated as halali and halamu, derived from the Arabic halal (حلال) and haram (حرام), used for permitted and and forbidden animals in Islam. The Makonde speakers are 90% Muslim and this was chosen because these are widely understood terms and because many of the permitted (clean) foods of Judaism and Islam match. (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
The Greek in Mark 16:1 that is translated as “anoint him” in English is translated in Matumbi as “applied burial oil.” (Source: Pioneer Bible Translators, project-specific notes in Paratext)
The Greek, Ge’ez, and Latin that is translated as “resurrection” in English is translated in Chicahuaxtla Triqui and Pohnpeian as “live-up” (i.e. return to life) (source: Reiling / Swellengrebel) and in Iloko as panagungar: a term that stems “from the word ‘agungar,’ an agricultural term used to describe the coming back to life of a plant which was wilting but which has been watered by the farmer, or of a bulb which was apparently dead but grows again.” (Source: G. Henry Waterman in The Bible Translator 1960, p. 24ff. )
Likewise, in Matumbiyu’ya carries the meaning of “raise from the dead, resuscitate, come back from near death” and is used for dry plants that come back to life when you water them or sick children who revive after being healed. (Source: Pioneer Bible Translators, project-specific notes in Paratext)
In Estado de México Otomi, it is translated as “people will be raised from the dead,” in Teutila Cuicatec as “the dead having to come to life again,” in San Mateo del Mar Huave as “arose from the grave” (source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.), and in Kriol as gidap laibala brom dedbala or “get up alive from the dead” (source: Sam Freney in this article .)
The Hebrew in Genesis 12:2 that is translated as “I will make of you a great nation” or similar in English is translated in Makonde as “I will make the people of your clan to be a great nation” to avoid confusion. (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
The Hebrew in Genesis 26:19 that is translated as “well of spring water” or similar in English is translated in Makonde as “water which was flowing underground.” (Source: Pioneer Bible Translators, project-specific notes in Paratext)
The Hebrew in Genesis 21:14 that is translated as “skin of water” in English is translated in Makonde as “gourd with water.” (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
The Hebrew in Genesis 27:7 that is translated as “bless you before the Lord” or similar in English is translated in Makonde as “God will be the witness to the fact that I bless you.” (Source: Pioneer Bible Translators, project-specific notes in Paratext)
The Greek that is translated as “lay one’s head” or similar in English is translated in Matumbi idiomatically as “rest one’s rib.” (Source: Pioneer Bible Translators, project-specific notes in Paratext)
