The Hebrew that is often translated in English as “ears (of everyone who hears it) will tingle” is translated in Kutu it is translated as “shocked.” (Source: Pioneer Bible Translators project-specific translation notes in Paratext)
In Anuak it is translated as “liver (…) will startle.” (Source: Loren Bliese)
For other translations using the term “liver” in Anuak see here and see Seat of the Mind for traditional views of “ways of knowing, thinking, and feeling.”
The Hebrew that is often translated in English as “worthless men” is translated in Anuak as “people (with) their heads bad” (i.e., rascals).
The Hebrew term that is translated in most English versions as “rival” is translated in Anuak as “co-wife.”
The Greek that is translated as “loves his life” and “hates his life” in English is translated into Maru (Lhao Vo) as “protecting one’s life for oneself” (for “loves his life”) and “not stingy with one’s life” (for “hates his own life”).
The Hebrew that is translated into English as something like “my firstborn, my might and the beginning of my strength” is translated into Western Lawa as “my first born, born when I was young and strong — like the first fruit of a tree.”
The Greek that is translated into English either as “punish” or “cut into pieces” is translated into Lashi with an existing expression that says: “cut him into two.” This is exactly what the Greek word means.
New Testament Greek is by Balinese standards an extremely impolite language. Consider, for example, the second person pronoun. When speaking to God, to a nobleman, to a friend, to a pupil, or to a slave, the same word is used. In Balinese this is completely different. In the above examples one would differentiate various social ranks and use terms which, more or less freely translated, mean “adored one” or “he who is borne on the head”, “feet of Your Highness”, “older (or younger) brother”, “little one”, and “you”. (…) In Balinese one has to cope with three vocabularies within the language, each of which, at a moderate estimate, includes some hundreds of words. One employs the ordinary common language (“Low Balinese”) when speaking with intimates, equals, or inferiors; polite terms must, however, be used as soon as one begins to speak to one’s superiors or to strangers; and “deferential” terms are obligatory in all cases when one is so bold as to speak of parts of the body, or the acts, possessions, and qualities of important people. The Balinese sums up the two last named vocabularies under the term alus (“fine”, or “noble”): we say “High Balinese”. (…)
Joseph and Mary are spoken of as Jesus’ parents, and here the familiar words for “father” and “mother” are appropriate. But when Jesus speaks of being “about my Father’s business” (vs. 49), thus indicating who His true Father is, He uses the High Balinese word adji “father”.
Source: J.L. Swellengrebel in The Bible Translator 1950, p. 124ff.
New Testament Greek is by Balinese standards an extremely impolite language. Consider, for example, the second person pronoun. When speaking to God, to a nobleman, to a friend, to a pupil, or to a slave, the same word is used. In Balinese this is completely different. In the above examples one would differentiate various social ranks and use terms which, more or less freely translated, mean “adored one” or “he who is borne on the head”, “feet of Your Highness”, “older (or younger) brother”, “little one”, and “you”. (…) In Balinese one has to cope with three vocabularies within the language, each of which, at a moderate estimate, includes some hundreds of words. One employs the ordinary common language (“Low Balinese”) when speaking with intimates, equals, or inferiors; polite terms must, however, be used as soon as one begins to speak to one’s superiors or to strangers; and “deferential” terms are obligatory in all cases when one is so bold as to speak of parts of the body, or the acts, possessions, and qualities of important people. The Balinese sums up the two last named vocabularies under the term alus (“fine”, or “noble”): we say “High Balinese”. (…)
In the parable of the Prodigal Son, the younger son, who feels himself less than a slave, speaks to his father in High Balinese; the elder son may use the intimate Low Balinese. When, however, the latter severs himself from the intimate family community, he uses High Balinese to express his contempt, thus placing a gulf between himself and his father.
Source: J.L. Swellengrebel in The Bible Translator 1950, p. 124ff.