The Hebrew in 1 Samuel 14:27 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.'” (Source: Rob Koops)
Likewise, in Chichewa (interconfessional translation) it is translated with a proverb that says “his eyes were brightened” and (also) refers to hunger being satisfied. (Source: Wendland 1987, p. 104)
The Greek that is translated as “woe to you” or similar in English is translated in Martu Wangka as “you sit as sorry ones” (source: Carl Gross). Toraja-Sa’dan has two expressions that can be used: upu’ allomu or “to-their-end are your days” and sumpu sumandakmu or “finished is what-is-measured-out to you.” In the case of Luke 10:13, where “woe” is doubled, both are used for stylistic, non-repetitive purposes (see Reiling / Swellengrebel).
In Matumbi it is translated as Wakibona or “You will see” (source: Pioneer Bible Translators, project-specific notes in Paratext) and in the Contemporary Chichewa translation (2002/2016) with a phrase containing tsoka, a word to describe something bad that happens (or may happen) to a person because of doing something against established traditions in a community (source: Mawu a Mulungu mu Chichewa Chalero Back Translation).
In Hebrew it is translated as oy (אוֹי) and in Yiddish as oy (אוי) or vey (וֵויי). Note that oy vey in combination is also commonly used in Yiddish as an interjection of dismay and vey is derived from the German Wehe (which in turn has the same root than the English woe). (Source: Jost Zetzsche)
The Greek and Hebrew that is typically translated as “holy ones” in English is translated as “angels” in Purepecha and in Chichewa as “(people with a) white heart” since “white” is the word that is used in Chichewa for the translation of “holy.” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
See also holy ones (Psalm 34:9) and saint.
The Hebrew in Psalm 23:2 that is often translated as “still waters” in English is translated as “water at the mouth of a well” in Dan since “the imagery of ‘still water’ is seen as something negative, water that is dirty since it isn’t moving.”
In the Contemporary Chichewa translation (2002/2016) it is translated as “clean/good drinking water.” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
The Greek in John 10:9 that is translated in English typically as “I am the door (or: gate)” is translated in Lak as “I am the entrance.”
Vitaly Voinov tells this story:
“Field testing showed that some readers might find it hard to understand how a person could say about themselves that they are a door or gate. What exactly this metaphor means in this context was not well understood and caused what linguists call ‘processing difficulty.’ Even when it was explicated by ‘I am the door/gate for the sheep,’ it still caused problems in understanding. In other languages that have experienced a similar problem with this metaphor, translators have sometimes resorted to turning it into a simile, ‘I am like a door/gate.’ But in the Lak case, this would still leave unanswered the basic question of what the exact point of similarity is between Jesus and a door/gate. After much discussion, the team decided to try a different synonym, ‘I am the entrance.’ Further field testing should show whether this has solved the problem or not.”
Likewise, in Chichewa, “‘door’ is ‘that which shuts in,’ so naturally no one is going to be able to ‘enter by’ it. The solution in this case is not too hard to find: Christ is the ‘doorway,’ or entrance, to the house, building, stockpen, or whatever. When ‘open,’ he allows free passage; when ‘closed,’ one’s entry is barred.” (Source: Wendland 1987, p. 121)
In the German New Testament translation by Berger / Nord (publ. 1999) it is translated as Ich bin das Gatter, using the term that is used for a gate in an animal pen.
The Greek that is translated as “(they) insulted him and shook their heads” in English is translated in Dobel with the culturally equivalent “(they) continuously bit their lips at him and abused him.”
In Nüpode Huitoto, “shake their heads” is translated with the cultural equivalent “stick out their chins” (source: Ronald D. Olson in Notes on Translation January, 1968, p. 15ff.), in Chol with “spitting on the ground,” in Copainalá Zoque with “clapping the hands” (source: John Beekman in Notes on Translation, March 1965), p. 2ff.), and in Chichewa (interconfessional translation) as “showing their scorn” (“‘wagging their heads’ is understood as a nonverbal expression of frustration, grief, or even surprise — source: Wendland 1987, p. 110).
In the German New Testament translation by Berger / Nord (publ. 1999) idiomatically with verzogen höhnisch das Gesicht und spotteten or “tauntingly grimaced at him and mocked him.”
See also shake the head.
The Hebrew and Greek that is translated in English as “sour wine” or “vinegar” is translated in the following ways:
See also proceeds from the vine / anything that comes from the grapevine and wine.
The Hebrew that is translated as “throat” in English is translated in Sar as “belly of my neck.” (Source: Ngarbolnan Riminan in Le Sycomore 2000, p. 20ff. )
In the Contemporary Chichewa translation (2002/2016) it is translated with the word for “neck,” which in some cases can also refer to “throat.” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)