Language: Mandinka
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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." (Source: Rob Koops)
In Vidunda it is translated as "healthy/strong" and in Kwere as "powerful" (source: project-specific translation notes in Paratext).
LORD of hosts
The Hebrew that is translated as "Lord of hosts" in English (or: "Yahweh of Armies" [translation by John Goldingay, 2018]) is translated in various ways:is translated as "God the Highest Ruler" in Kankanaey, as "Lord Almighty" in Newari, as Wànjūnzhī Yēhéhuá (万军之耶和华) or "Jehovah of 10,000 [=all] armies" in Chinese, as "Yawe God of the universe" in Mandinka, and in the German (Luther) Bible the second part of the name is transliterated: Herr Zebaoth or "Lord Zebaoth" (Swedish, Finnish and Latvian use the same translation strategy).
The traditional French translation of l'Eternel/Yahve/le Seigneur/Seigneur des armées ("Lord of the armies") presents a problem when listened to, as Jean-Marc Babut explains (in The Bible Translator 1985. p. 411ff. ):
"For the hearer, the traditional translation l'Eternel/Yahve/le Seigneur des armées can easily be taken in a bad sense: there is nothing, in fact, to prevent the listener from hearing l'Eternel désarmé, 'the Eternal One disarmed' or 'stripped of his power'! (…). Thus the Bible en français courant [publ. 1997] has decided to use the expression Seigneur/Dieu de l'univers, "Lord/God of the Universe". This formula, which has an undeniably liturgical ring, seems to have been favorably received by users."
Other, later French Bibles who have chosen a similar strategy, include Parole de Vie (publ. 2017) with Seigneur de l'univers or Bible Segond 21 (publ. 2007) with l'Eternel, le maître de l'univers.
See also Lord of hosts.
stir the spirit
The Hebrew term that is translated into English as "The LORD stirred up the spirit of Cyrus" is translated into Mandinka as "The LORD put a thought in the heart of Cyrus."
The Hebrew and the Greek that is usually directly translated as "kiss" in English is translated more indirectly in other languages because kissing is deemed as inappropriate, is not a custom at all, or is not customary in the particular context (see the English translation of J.B. Phillips [publ. 1960] in Rom. 16:16: "Give each other a hearty handshake"). Here are some examples:
Pökoot: "greet warmly" ("kissing in public, certainly between men, is absolutely unacceptable in Pökoot.") (Source: Gerrit van Steenbergen)
Chamula Tzotzil, Ixcatlán Mazatec, Tojolabal: "greet each other warmly" or "hug with feeling" (source: Robert Bascom)
Afar: gaba tittal ucuya — "give hands to each other" (Afar kiss each other's hands in greeting) (source: Loren Bliese)
Roviana: "welcome one another joyfully"
Cheke Holo: "love each other in the way-joined-together that is holy" (esp. in Rom. 16:16) or "greet with love" (esp. 1Thess. 5:26 and 1Pet. 5.14)
Pitjantjatjara: "when you meet/join up with others of Jesus' relatives hug and kiss them [footnote], for you are each a relative of the other through Jesus." Footnote: "This was their custom in that place to hug and kiss one another in happiness. Maybe when we see another relative of Jesus we shake hands and rejoice." (esp. Rom. 16:16) (source for this and two above: Carl Gross)
Balanta-Kentohe and Mandinka: "touch cheek" or "cheek-touching" ("sumbu" in Malinka)
Mende: "embrace" ("greet one another with the kiss of love": "greet one another and embrace one another to show that you love one another") (source for this and two above: Rob Koops)
Gen: "embrace affectionately" (source: John Ellington)
Kachin: "holy and pure customary greetings" (source: Gam Seng Shae)
Kahua: "smell" (source: David Clark) (also in Ekari and Kekchí, source: Reiling / Swellengrebel)
San Blas Kuna: "smell the face" (source: Claudio and Marvel Iglesias in The Bible Translator 1951, p. 85ff.)
Chichewa: "suck" ("habit and term a novelty amongst the young and more or less westernized people, the traditional term for greeting a friend after a long absence being, 'clap in the hands and laugh happily'")
Medumba: "suck the cheek" ("a novelty, the traditional term being 'to embrace.'")
Shona (version of 1966) / Vidunda: "hug"
Balinese: "caress" (source for this and three above: Reiling / Swellengrebel; Vidunda: project-specific translation notes in Paratext)
Tsafiki: earlier version: "greet in a friendly way," later revision: "kiss on the face" (Bruce Moore [in: Notes on Translation 1/1992), p. 1ff.] explains: "Formerly, kissing had presented a problem. Because of the Tsáchilas' [speakers of Tsafiki] limited exposure to Hispanic culture they understood the kiss only in the eros context. Accordingly, the original translation had rendered 'kiss' in a greeting sense as 'greet in a friendly way'. The actual word 'kiss' was not used. Today 'kiss' is still an awkward term, but the team's judgment was that it could be used as long as long as it was qualified. So 'kiss' (in greeting) is now 'kiss on the face' (that is, not on the lips).)
Kwere / Kutu: "show true friendship" (source: project-specific translation notes in Paratext)
See also kissed (his feet).
make someone work hard
The Hebrew that is translated with some version of "they made the people of Israel work hard" in English is translated in Mandinka as "made them work like donkeys."
eyes brightened, strength returned
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.'" (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)