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 7:23:
Uma: “So, if you circumcise on the Sabat Day so as not to transgress the Law of Musa, why are you angry at me because I heal a person on the Sabat Day so that his whole body is good?” (Source: Uma Back Translation)
Yakan: “You surprise, you circumcise your children even on a day of-no-work in order not to break the law of Musa, na why are you angry at me because I have made a person well on the day of-no-work?” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And if it is possible that the body of a person may be circumcized on the day of rest so that the law given to us by Moses is not broken, why are you angry with me just because I cured the whole body of a man on the Day of Rest?” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “If that’s what you do on the day for-resting so that Moses’ command concerning only-one part of the body will be obeyed/fulfilled, why perhaps do you stay-angry at me if I healed a man on the day for-resting so that the sickness of his entire body would be thoroughly removed?” (Source: Kankanaey Back Translation)
Tagbanwa: “If you circumcize even on the Day of Rest, just so that this which Moises commanded might be followed/obeyed, then why are you angry with me over my healing a sick person on the Day of Rest?” (Source: Tagbanwa Back Translation)
Tenango Otomi: “So in order that you don’t break what is said in the law Moses wrote, you mark a boy when he is born even though it be the day of rest. Why are you angry with me because I healed a man on the day of rest then?” (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.