The Hebrew that is translated into English as “wilderness” is usually rendered in Aekyom as “no-tree place.” But since here a tree is mentioned in the next verse in this context wilderness has to become a “no water place” since this is relevant to the story.
The phrase that is rendered as “our love should not be just words and talk” in some English versions is translated into Shan with a phrase that says “empty-mouth meaningless-words.”
The term that is translated as “tabernacle” or “dwell” in English versions is translated in Hakha Chin as “made his village among us,” an expression that shows he was not just a casual visitor. (Source: David Clark)
Huehuetla Tepehua translates it as “came and lived with us here a little while.” (Source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
In Purari society everyone marries, so the question was raised why Philip’s daughters were unmarried. The final rendering into Purari tended to imply that they were all under 18, in order to avoid the implication that they were all so undesirable that nobody wanted to marry them.
In Kuy culture, snakes are eaten, so here the Kuy translation says the equivalent of “a yellow snake” as these are taboo (source: David Clark). For the same reason, the term used in Barasana-Eduria is “eel” since eels are detested among the speakers (source: Larry Clark in Holzhausen 1991, p. 45).
See also serpent.
The phrase that is translated into English as “he will speak of what he hears” is rendered in Pwo Karen as “he will lean his ear to my speech, then tell you.”
For the phrase that is translated as “implanted (word)” or “(word that he plants) in your hearts” in English versions, Kahua uses a term for belly/chest as the seat of the emotions. (Source: David Clark)
In Owa it is translated as “planted in your soul” (=hearts). (Source: Carl Gross)
See also heart, soul, mind.
In Purari it was necessary to specify who washed Tabitha’s body, so to conform with their cultural expectations, they specified other women.