The Hebrew that is translated into English as “why has your countenance fallen” or “why do you look sad” is translated into Idoma as “why are your eyes changed and your eyeballs (‘IKPO EYI‘) red?”
See also countenance fell / became sad.
The Hebrew that is translated as “eyes brightened” or “strength returned” in English is translated in Mandinka as “his eyes were opened.” “This turns out to be a remarkable coincidence of idiom between Hebrew and Mandinka, both implying ‘strength returns.'”
Many languages have terms for siblings that define whether one is younger or older in relation to another sibling.
Reiling / Swellengrebel (p. 178) say: “According to Josephus Herodias’ first husband, referred to in this verse, was Herod, son of Herod the Great and Mariamne (the second wife of that name). Herod the tetrarch was the son of Herod the Great and Malthake, whom he married after Mariamne. Hence ‘adelphou’ refers to an older brother of a different mother.”
The Hebrew that is translated with “ruddy” in English is translated in Mandinka as “light-skinned.”
“‘Light-skinned’ could be considered a cultural equivalent. Although there are a few people with reddish skin in Mandinka, this is not an attractive trait. The UBS Handbook (A Handbook on the First and Second Books of Samuel by R.L. Omanson and J. Ellington) suggests that ‘ruddy’ may have referred to the hair, but medical people know that reddish hair is a sign of malnutrition.”
The Greek that is translated in English as “show (or: practice) hospitality” is translated in Mende as “put your hand under each other in your homes.”
The Greek that is translated in English as “sanctify” or “sanctification” is translated in Balanta-Kentohe “separated to God.” (Source: Rob Koops)
Other translations include:
The Hebrew that is translated into “(taking) bribes” in English is rendered as “receive punch underneath” in Upper Guinea Crioulo.
The Greek that is translated in English as something like “stifle (or: extinguish) the Spirit” is translated in Balanta-Kentohe “don’t snuff out the fire of the Spirit of God.”
The Hebrew that is translated into “(acting) presumptuously” in English is rendered as “to lift shoulders” in Upper Guinea Crioulo.
The Hebrew and the Greek that are translated in English versions as “prophesy” are translated into Anuak as “sing a song” (source: Loren Bliese), into Balanta-Kentohe as “passing on message of God” (source: Rob Koops), and into Ixcatlán Mazatec with a term that does not only refer to the future, but is “speak on behalf of God” (source: Robert Bascom).
Other translations include: “God making someone to show something in advance” (Ojitlán Chinantec), “God causing someone to think and then say it” (Aguaruna), “speaking God’s thoughts” (Shipibo-Conibo), “God made someone say something” “Xicotepec De Juárez Totonac) (source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125), and “say what God wants people to hear” (tell people God wod dat e gii oona fa say) (Gullah) (source: Robert Bascom).
In Luang it is translated with different shades of meaning:
Source: Kathy Taber in Notes on Translation 1/1999, p. 9-16.
The Greek that is translated in English as “slave” (or “servant”) is translated in Balanta-Kentohe as “a bought person.”