Indeed, yes, this is a stock passage and I need to know where exactly it occurs.
Lailing, lovely to hear you enjoying the suttas. may you swiftly and pleasantly find freedom!
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In DN 21, the name of Pañcasikha’s lady is sometimes spelled “Suriyavaccasā”, sometimes “Suriyavacchasā”. The Pali has it with the “h”.
And, by the way, Pañcasikha’s song is a true translator’s highlight! 
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āhuneyyo is translated as “worthy of offerings dedicated to the gods” in AN 8.60, SN 11.3, SN 24.5, SN 41.10, SN 55.13, MN 7, MN 65, MN 76, MN 118, MN 125, DN 2, DN 16, DN 25, and DN 33.
It is translated as “worthy of offerings to the gods” in 59 Suttas—which I am too lazy to compile here now.
Maybe “offerings dedicated to the gods” would be clearer, as to the explanation in this thread.
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I’m so pedantic sometimes. There’s a formatting inconsistency in Bhikkhu Bodhis MN9. Under the Birth section, “in a womb” is formatted differently for some reason. I’ve seen that formatting in other suttas; perhaps it’s intentional.
I mention it because I see the monks themselves discussing selection of words with great respect, formatting is the final flavoring to nudge things a tad.
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There are two Suttas spoken to Māluṅkyaputta where he asks for a short Dhamma instruction. When asking for the first time the Buddha expresses some doubt, and he asks a second time.
In both Suttas the second question reads in Pali:
“Desetu me, bhante, bhagavā saṅkhittena dhammaṁ; desetu sugato saṅkhittena dhammaṁ. Appeva nāmāhaṁ bhagavato bhāsitassa atthaṁ ājāneyyaṁ; appeva nāmāhaṁ bhagavato bhāsitassa dāyādo assan”ti.
In AN 4.257 this is translated:
“Sir, may the Buddha teach me the Dhamma in brief! May the Holy One teach me the Dhamma in brief! Hopefully I can understand the meaning of what the Buddha says! Hopefully I can be an heir of the Buddha’s teaching!”
In SN35.95 the same passage is translated:
(after “Sir, even though I’m an old man, elderly and senior,” which comes in the previous segment)
may the Buddha please teach me Dhamma in brief! May the Holy one please teach me in brief! Hopefully I can understand the meaning of what the Buddha says. Hopefully I can be an heir of the Buddha’s teaching!”
To be consistent, in SN35.95 it should be
may the Buddha please teach me the Dhamma in brief! May the Holy one please teach me the Dhamma in brief! Hopefully I can understand the meaning of what the Buddha says. Hopefully I can be an heir of the Buddha’s teaching!”
No, thanks for noticing! Keep reporting things!
It is however intentional: the different style indicates text that is added to the translation by the translator. What is broken is that there should be a tooltip that indicates this to the user, but that is missing. I’ve noted in here:
We keep this markup out of respect for the translator, but personally I disagree with this convention.
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The Pali phrase kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavan (and related forms) is translated as
what is the source, origin, birthplace, and root
in MN11, MN38, SN12.11, SN12.24, SN12.32, and SN22.81,
and in SN12.51 and DN21 it is translated as
what is the source, origin, birthplace, and inception
Theyyasatthasikkhāpada: SuttaCentral
Clicking on Bhikkhu Bramali’s translation gives you: SuttaCentral
Which is not an English translation but a different formatting of the Pali text.
This is a bug, I’m afraid, just use Horner’s translations if Brahmali’s are not available for now. We’re fixing this in updated edition.
In Maë’s translation of MN118, we have "…des moines qui ont éliminé trois chaîneset affaibli… ". This should be ‘…chaînes et…’, as in the following paragraph. This is the kind of ‘big picture’ thinking you can expect from me.
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DN23:30.7:
Master Kassapa, I wish to perform a great sacrifice. Please instruct me so it will be for my lasting welfare and happiness.
Closing quote marks are lacking.
SN 10 blurb:
The “Linked Discourses with Spirits” contains 12 discourses with verses telling the encounters between the Buddha—or in one case the monk Anuruddha—and various spirits (yahhka). …
Typo: should be yakkha instead of yahhka.
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I know you usually don’t touch the legacy texts, but I think this was a formatting issue from when it was imported.
https://suttacentral.net/thig6.1/en/thanissaro
The second paragraph is really two. You can see there is no space before “Unasked,”
Hello.
I hope this letter finds you happy and healthy
Thank you, B. Sujato for translating the Nikayas. I maybe have found something which maybe needs some change. In the English translation, where does the word ‘‘gods’’ come from?
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.
“Mendicants, a mendicant with five factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.
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Herein a certain one reflecting, properly takes food, not for pletitanble pursuits,
The word “pletitanble” appears twice in each text Vb 12 and Vb 17, in regards to the proper taking of food. Perhaps it is a word not in my dictionary.
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Speaking of
English translation here is “with (five) factors” when it appears for the first time (sc1.1)
However, for the second time (sc3.1) the translation is “with (five) qualities”
In AN3.16 the translation is “have (three) things”
In AN5.171 the translation is “with (five) qualities”
I wonder if they all should be “qualities.” 
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socati kilamati paridevati is mostly translated as “sorrow and pine and lament”, except for two cases where it becomes “sorrow and wail and lament”, namely in AN 4.184 and MN 148.
And I just noticed that in AN 6.63, the person in question “sorrows and pines and cries”.
In the formula of encompassing other people’s mind with one’s own mind we have sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti.
Usually, in the English translation, people understand mind with greed as ‘mind with greed’, only in MN 10 and DN 22 they know them as such. The same for the other qualities.
In MN 104, vivādamūlāni is sometimes translated “roots of disputes”, sometimes “roots of quarrels”.
jarādhamma is translated “liable to grow old” in AN 4.255 and AN 4.182, and “liable to old age” in AN 5.48, AN 5.49, and AN5.50.
paññākkhandha paripūreti becomes fulfilling the “entire spectrum of wisdom” in AN 5.22, the “full spectrum of wisdom” in AN 4.21, and the “complete spectrum of wisdom” in DN 10—and likewise for other qualities like ethics, immersion, etc.
It does, and I hope you are too! Am I right, are you the ex-Venerable Thitamedha who I met at Bodhgaya all those years ago? I remember our time together fondly!
It should be “pleasurable”. It has been fixed in the source code and will show up on the site in due course.
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kopañca dosañca appaccayañca is translated as “annoyance, hate, and bitterness” in 14 suttas, only in DN 24 it is “irritation, hate, and bitterness”.
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Unfortunately, I have to say that I am not the ex-venerable who you mean. However, I am a bhikkhu living in Estonia and I am also pleased to meet you.
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