The Greek that is translated as “Sabbath” in English is rendered as “day we rest” in Tzotzil whereas in Mairasi it is the “Jew’s Rest Day.”
Shilluk translates it as “day of God” and Obolo as Usen Mbuban: “Holy Day.”
(Sources: Tzotzil: Marion Cowan in Notes on Translation with Drill, p. 169ff; Mairasi: Enggavoter 2004; Shilluk: Nida 1964, p. 237; Obolo: Enene Enene)
In the old Khmer version as well as in the first new translation this term was rendered as “day of rest” (Thngai Chhup Somrak). Considered inadequate to convey its religious meaning (not only about cessation of work, but also in honour of Yahweh as the Creator), the committee has decided to keep the Hebrew word and use its transliterated form Thgnai Sabath. The Buddhist word Thngai Seil “day of merits” used by some Catholics was once under consideration but was rejected because it did not receive unanimous support.” (Source: Joseph Hong in The Bible Translator 1996, p. 233ff.)
In Spanish, the translation is either día de reposo (“day of rest”) or sábado (usually: “Saturday,” derived from the Greek and Hebrew original. Nida (1947, p. 239f.) explains that problem for Spanish and other languages in its sphere of influence: “In translation “Sabbath” into various aboriginal languages of Latin America, a considerable number of translators have used the Spanish sábado, ‘Saturday,’ because it is derived from the Hebrew sabbath and seems to correspond to English usage as well. The difficulty is that sábado means only ‘Saturday’ for most people. There is no religious significance about this word as the is with ‘Sabbath’ in English. Accordingly the [readers] cannot understand the significance of the persecution of Jesus because he worked on ‘Saturday.’ It has been found quite advantageous to use the translation ‘day of rest,’ for this accurately translated the Hebrew meaning of the term and resolves the problem in connection with the prohibitions placed upon some types of activities.”
Following are a number of back-translations of John 7:22:
Uma: “But you also work on the Sabat Day when you do the custom of circumcision. The prophet Musa long ago commanded you to circumcise your children. (But really that custom of circumcision is from our ancestors long ago who were before Musa, not from Musa himself.) If there is one of your children who must be circumcised on the Sabat Day, you go ahead and circumcise him.” (Source: Uma Back Translation)
Yakan: “Musa told you to circumcise your male children. (But this command is not hep from Musa but from your forefathers.) So-then when the day for circumcision is reached even if it falls on a day of-no-work, you certainly circumcise your male children.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Moses commanded you long ago that you should circumcize your children, but this did not just come from Moses, this custom of circumcision, because it was long before that with our ancestors. And it is possible that you circumcize a person even if it is the day of rest.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “even though there is also that which you do on that day. Because there is that which Moses commanded you that he inherited from his ancestors that you circumcise your male children on the eighth day. Now if that day falls-on the day for-resting, you nonetheless circumcise-him in order to obey that command.” (Source: Kankanaey Back Translation)
Tagbanwa: “‘Moises gave you the law concerning circumcizing. (It didn’t in fact come from Moises. It came from your earlier ancestors.) And now you do it even on the Day of Rest.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Moses left a sign for you to do which is called circumcision. Although he didn’t begin it, rather our ancestors began it. Therefore it is that you mark your sons when they are born even though it be the day of rest.” (Source: Tenango Otomi Back Translation)
The name that is transliterated as “Moses” in English is signed in Spanish Sign Language in accordance with the depiction of Moses in the famous statue by Michelangelo (see here). (Source: John Elwode in The Bible Translator 2008, p. 78ff.)
Another depiction in Spanish Sign Language (source: Carlos Moreno Sastre):
The horns that are visible in Michelangelo’s statue are based on a passage in the Latin Vulgate translation (and many Catholic Bible translations that were translated through the 1950ies with that version as the source text). Jerome, the translator, had worked from a Hebrew text without the niqquds, the diacritical marks that signify the vowels in Hebrew and had interpreted the term קרו (k-r-n) in Exodus 34:29 as קֶ֫רֶן — keren “horned,” rather than קָרַו — karan “radiance” (describing the radiance of Moses’ head as he descends from Mount Sinai).
Even at the time of his translation, Jerome likely was not the only one making that decision as this recent article alludes to.
Like many languages (but unlike Greek or Hebrew or English), Tuvan uses a formal vs. informal 2nd person pronoun (a familiar vs. a respectful “you”). Unlike other languages that have this feature, however, the translators of the Tuvan Bible have attempted to be very consistent in using the different forms of address in every case a 2nd person pronoun has to be used in the translation of the biblical text.
As Voinov shows in Pronominal Theology in Translating the Gospels (in: The Bible Translator 2002, p. 210ff.), the choice to use either of the pronouns many times involved theological judgment. While the formal pronoun can signal personal distance or a social/power distance between the speaker and addressee, the informal pronoun can indicate familiarity or social/power equality between speaker and addressee.
Here, Jesus is addressing his disciples, individuals and/or crowds with the formal pronoun, showing respect.
In most Dutch translations, Jesus addresses his disciples and common people with the informal pronoun, whereas they address him with the formal form.