The Greek in John 10:9 that is translated in English typically as “I am the door (or: gate)” is translated in Lak as “I am the entrance.”
Vitaly Voinov tells this story:
“Field testing showed that some readers might find it hard to understand how a person could say about themselves that they are a door or gate. What exactly this metaphor means in this context was not well understood and caused what linguists call ‘processing difficulty.’ Even when it was explicated by ‘I am the door/gate for the sheep,’ it still caused problems in understanding. In other languages that have experienced a similar problem with this metaphor, translators have sometimes resorted to turning it into a simile, ‘I am like a door/gate.’ But in the Lak case, this would still leave unanswered the basic question of what the exact point of similarity is between Jesus and a door/gate. After much discussion, the team decided to try a different synonym, ‘I am the entrance.’ Further field testing should show whether this has solved the problem or not.”
Likewise, in Chichewa, “‘door’ is ‘that which shuts in,’ so naturally no one is going to be able to ‘enter by’ it. The solution in this case is not too hard to find: Christ is the ‘doorway,’ or entrance, to the house, building, stockpen, or whatever. When ‘open,’ he allows free passage; when ‘closed,’ one’s entry is barred.” (Source: Wendland 1987, p. 121)
In the German New Testament translation by Berger / Nord (publ. 1999) it is translated as Ich bin das Gatter, using the term that is used for a gate in an animal pen.
The Hebrew in Genesis 50:6 that is translated as “Go up, and bury your father, as he made you swear to do” or similar in English is translated in Chitonga as “No, so be it (Pe mbubo, i.e., you needn’t have said anything), go and bury your father.” “For the Tonga, a funeral needs no excuse.” (Source: Wendland 1987, p. 131)
Instead of translating ” . . . she (Naomi) said no more,” which would be an impolite type of behavior (implying that she was so angry that she didn’t want to talk to Ruth anymore), the Chichewa reads “she just kept quiet,” and Chitonga “she did not refuse any more.”
Source: Wendland 1987, p. 170.
The Hebrew that is translated as “was so tormented” or similar in English is translated in Chichewa (interconfessional translation) with the existing metaphor “could not lay down in sleep.” (Source: Wendland 1987, p. 131)
The Hebrew in 1 Samuel 25:17 that is translated as “no one can speak to him” or similar in English is translated in Chitonga with the existing metaphor “he is like talking to a stone.” (Source: Wendland 1987, p. 131)
The Hebrew in Job 33:20 that is translated as “their lives loathe bread” or similar in English is translated in Chitonga with the existing metaphor “food makes his heart black.” (Source: Wendland 1987, p. 131)
The Hebrew in Job 29:2 that is translated as “in the months of old” or similar in English is translated in Chichewa (interconfessional translation) with the existing proverb “in the time of yesterday’s mother.” (Source: Wendland 1987, p. 131)
The Greek that is translated as “we have borne the burden of the day and the scorching heat” or similar in English is translated in Chichewa (interconfessional translation) with the existing idiom “we have been broken off [like a twig] with respect to work, and the sun has spent its strength upon us.” (Source: Wendland 1987, p. 131)
