“Nor word for word too faithfully translate.”

— Horace , Ars Poetica

Nec verbum verbo curabis reddere fidus
Interpres.
Source: Ars Poetica, or The Epistle to the Pisones (c. 18 BC), Line 133 (tr. John Dryden)

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Horace 92

Roman lyric poet -65–-8 BC

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“The Latin osculum is neither very old nor frequent. It is one of three words that can be translated by the English, "kiss."”

Ivan Illich (1926–2002) austrian philosopher and theologist

The Cultivation of Conspiracy (1998)
Context: The Latin osculum is neither very old nor frequent. It is one of three words that can be translated by the English, "kiss." In comparison with the affectionate basium and the lascivious suavium, osculum was a latecomer into classical Latin, and was used in only one circumstance as a ritual gesture: In the second century, it became the sign given by a departing soldier to a woman, thereby recognizing her expected child as his offspring.
In the Christian liturgy of the first century, the osculum assumed a new function. It became one of two high points in the celebration of the Eucharist. Conspiratio, the mount-to-mouth kiss, became the solemn liturgical gesture by which participants in the cult-action shared their breath or spirit with one another. It came to signify their union in one Holy Spirit, the community that takes shape in God's breath. The ecclesia came to be through a public ritual action, the liturgy, and the soul of this liturgy was the conspiratio. Explicitly, corporeally, the central Christian celebration was understood as a co-breathing, a con-spiracy, the bringing about of a common atmosphere, a divine milieu.

“That servile path thou nobly dost decline
Of tracing word by word, and line by line;
A new and nobler way thou dost pursue
To make translations, and translators too;
They but preserve the ashes, thou the flame,
True to his sense, but truer to his fame.”

John Denham (1615–1669) English poet and courtier

To Sir Richard Fanshaw, Upon his Translation of Pastor Fido, line 15.

“[Word-for-word translation]
O stranger, announce to the Lacadaemonians [Spartans] that here
We lie, to their words [or laws] obedient.”

Simonides of Ceos (-556–-468 BC) Ancient Greek musician and poet

Go, tell the Spartans, stranger passing by
That here, obedient to their laws, we lie.
Epitaph on the Cenotaph of Thermopylae, recorded by Herodotus.
There is a long unsolved dispute around the interpretation of the word rhemasi, such as laws, words or orders.
Variant translations:
Go, tell the Spartans, thou who passest by,
That here obedient to their laws we lie.
Stranger, go tell the men of Lacedaemon
That we, who lie here, did as we were ordered.
Stranger, bring the message to the Spartans that here
We remain, obedient to their orders.
Oh foreigner, tell the Lacedaemonians
That here we lie, obeying their words.
Go, tell the Spartans, passerby,
that here by Spartan law we lie.
Go, tell the Spartans
stranger passing by,
that here, obedient to Spartan law,
we dead of Sparta lie

“A translation is no translation, he said, unless it will give you the music of a poem along with the words of it.”

John Millington Synge (1871–1909) Irish playwright, poet, prose writer, and collector of folklore

The Aran Islands (1907)

“There is no beginning, no original word: each one is a metaphor for another word which is a metaphor for yet another, and so on. All of them are translations of translations. A transparency in which the obverse is the reverse: fixity is always momentary.”

Octavio Paz (1914–1998) Mexican writer laureated with the 1990 Nobel Prize for Literature

Source: The Monkey Grammarian (1974), Ch. 4
Context: Since movement is a metaphor for change, the best thing will be to say: nonchange is (always) change. It would appear that I have finally arrived at the desired disequilibrium. Nonetheless, change is not the primordial, original word that I am searching for: it is a form of becoming. When becoming is substituted for change, the relation between the two terms is altered, so that I am obliged to replace nonchange by permanence, which is a metaphor for fixity, as becoming is for coming-to-be, which in turn is a metaphor for time in all its ceaseless transformations…. There is no beginning, no original word: each one is a metaphor for another word which is a metaphor for yet another, and so on. All of them are translations of translations. A transparency in which the obverse is the reverse: fixity is always momentary.
I begin all over again: if it does not make sense to say that fixity is always momentary, the same may not be true if I say that it never is.

“Ki is a very complex word… and even more difficult to translate to westerners.”

Koichi Tohei (1920–2011) Japanese aikidoka

Aikido: The Co-Ordination of Mind and Body for Self-Defence (1966), as quoted in "What is Ki?" at Brisbane Aikido Republic http://www.aikidorepublic.com/aikiphysics/what-is-ki