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Preserving Ambiguity in Translation

I'm studying Plato's Parmenides in a graduate seminar this semester. It is rather a baffling text, and there is a wealth of secondary literature which contains little consensus on anything. Today, as I was reading Constance Meinwald's guidebook to the dialog, I came across an issue in the translation of the text which I think is relevant to a number of discussion about Bible translation that I've had on-blog, and thought I would share. The issue is one of preserving a (probably intentional) ambiguity in the original in translation, and thus with the degree of interpretation done by translators, and the degree left up to readers of the translation.
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Descartes, Berkeley, and Moore on the Existence of the Spiritual and the Physical

I have been thinking recently about Moore's argument for the existence of the physical world.
For those who may not be familiar, Moore's argument looks something like this:

1. Here is one hand; here is another
2. If there are two hands here, then two hands exist.
3. Hands are physical objects
4. Therefore, physical objects exist

This simple argument seems to be part of the reason why many contemporary analytic philosophers do not consider idealism a live issue (something that I intend to make it my business to change). However, it seems to me to have two enormous and equally simple defects:

1. It isn't actually an objection to Berkeley's theory, since Berkeley accepts all of the premises and the conclusion.
2. Most people who make this argument are physicalists but if you accept the argument then, by parity of reasoning, you must allow Descartes to prove the existence of the soul.

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