One of the the peculiarities of the analytic tradition is that if you say, "I am interested in translation in analytic philosophy," people are more likely to talk about Quine (or Davidson) rather than about the peculiar fact that many of the works of early analytic philosophy are the product of translation. As Glock suggests,* with an amusing anecdote about Quine, the Polish logicians became known, first, in German. Leaving aside those writing in English, those that were not translated into German were often forgotten unless they were later translated into English.
As an aside, this historical oblivion happened, in fact, to quite a number of the female members of the Lvov-Warsaw School (where Twardowski had quite a few such students) many of whom only published in Polish. It is somewhat depressing, for example, that outside Poland, Kokoszyńska, who did publish at least one paper in German, is now primarily known as a bathroom distraction in G.A. Cohen's famous impersonation of Tarski's lecture on the error in Leśniewski's theorem. I am not claiming that lack of translation is the only source of historical oblivion; analytic philosophy's relationship to its own past is a complex one.
But, of course, now that English is The Frankish (lingua franca) of analytic philosophy (and scientific culture more generally) some of our classic texts are primarily known in translation. I was surprised to learn recently, for example, not only that anybody (Hacker & Schulte) tried to improve on the Anscombe's influential translation (of the Investigations), but that, in fact, it had been turned into a fourth edition. I had missed the intervening editions. One wonders if this (4th ed) is a nice case of truth in advertising -- a revised translation changes the book substantially and so should count as a new edition -- or better understood as a marketing gimmick (given that Wittgenstein's text presumably has been left alone; the book is not advertised as a 'critical edition,' after all). Because I don't co-inhabit space with Wittgenstein scholars these days, I am unsure to what degree debates over Ogden/Ramsey vs Pears/McGuinness (still) exist (see here for useful site).
I am, in fact, unsure who generated the best known sentence in the history of analytic philosophy, the Swiftian sounding "The Nothing Noths." I leave aside here the tricky question to what degree the sentence is merely mentioned or used and abused by analytic philosophy. I had always assumed that "The Nothing Noths" was produced by Arthur Pap in his translation of Carnap's treatment of Heidegger, Das Nichts nichtet. Pap (ultimately a student of Ernest Nagel), whose influence on the shaping of analytic philosophy's self-image tends to get ignored, did a bad job on the title -- there is a real distinction between overcoming metaphysics (a straightforward and philosophically resonant translation of Carnap's title) and eliminating it, which gives analytic philosophy a more militarist sensibility [even if somebody may argue that the difference is merely symbolic (one ought to take symbols seriously)]. But, in fact, unless I am missing something, Pap's translation does not contain "The Nothing Noths," but rather the far more ugly "The Nothing Nothings." The earliest source I can find (on Google, that is) is Peter Achinstein's (1985)) The Nature of Explanation (where Heidegger is mentioned, but Carnap not!); but (with all due respect to Achinstein who was quite influential in those days), I suspect it was given wide currency by David Lewis in 1988, and then finds its way into the literature on Carnap and Heidegger! (But maybe Ayer is the source).
Despite The Nothing Noths, in general Carnap was not blessed in his translators. I don't think George's Logical Structure of the World really conveys the meaning of Der Logische Aufbau der Welt. (When I first heard the title of the book in English, I thought it was a book in the philosophy of physics.) The Logical Construction of the World would have better conveyed both the agency and progressivity involved (not to mention the resonances with Kantianism).
To the best of my knowledge, little attention is paid to the quality of translations of early analytic philosophy (for my own earlier musings on translation more generally recall here, here, here, and here). The relevant comparison class is the focus on, and heated controversies over, the translations of Plato, Aristotle, Kant, Descartes, and perhaps Spinoza. This is a bit surprising if one takes Quine's once influential ideas about translation (and holism) seriously. But not so surprising not just because 'we're all realists now,' but also (i) because we really don't introduce our students into analytic philosophy by way of study of our canonical texts--we are a progressive enterprise and our students deserve to be introduced to the topic by way of contemporary works on the cutting edge (or text-books). (This was less true when there was still an active cult of Wittgenstein.) I think that's pretty much the whole truth. But there is also an ironic fact, that when we do assign the early analytics to undergrads, the English versions have become canonical, no?***