Following are a number of back-translation of 3John 1:1:
Yatzachi Zapotec: “I in my old age am writing to you dear Gayo. Truly I love you.”
Eastern Highland Otomi: “I am the Old-Man Leader, I am sending this paper to you, dear Gaius, loved one. And also I love you in regards to the true Word which we (dual) believe.”
Isthmus Zapotec: “I am an old man. I am writing this letter to a friend of mine, (whose) name is Gayo, whom I truly love.”
Garifuna: “I, an elderly person, write to my friend the one named Gayo (necessary to avoid the connotation of writing to a rooster), the one whom I love. I love you with all my heart (genuine love).”
Source: John Beekman in Notes on Translation 12, November 1964, p. 1ff.
The Greek and Latin that is translated as “Son of God” in English is translated in Shipibo-Conibo as “God’s Child” and in Garifuna as “God’s offspring.” (Source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
Nida (1984, p. 113) remarks on this “It was a common expression in Hebrew to say that someone was the ‘Son of…’ something to express that they shared characteristics with that thing etc. E.g. ‘son of peace’ ‘son of thunder.’ Therefore ‘Son of God’ meant that Jesus shared characteristics with God. This wasn’t carried over into Greek and was interpreted more biologically.”
In San Mateo Del Mar Huave it is translated as “Son of Father God,” where “Father” is a term of respect. (Source: B. Moore / G. Turner in Notes on Translation 1967, p. 1ff.)
Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between. One way to do this is through the usage (or a lack) of an honorific prefix as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. When the referent is God, the “divine” honorific prefix mi- (御) is used as in mi-ko (御子) or “son (of God)” in the referenced verses. (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
Following are a number of back-translations of 1 John 5:21:
Uma: “My children, be careful that you not worship lords that are not true.” (Source: Uma Back Translation)
Yakan: “My children-grandchildren, don’t make-into-God anything other than the true God. Wassalam” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “My children, avoid worshipping anything which is not the true God.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “My children whom I love, be sure to distance-yourselves from false-gods/idols.” (Source: Kankanaey Back Translation)
Tagbanwa: “My like children, be careful what you believe-in/obey and serve. Make sure that there is nothing at all with which you will replace this true God.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Listen, my children, do not worship the idols which are merely manufactured.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “My little children, do not worship anything other than only God.”
Eastern Highland Otomi: “My dear children, we must not believe the deceiving (untrue) gods. This is what we will think on now.”
Tzotzil: “Therefore, my children, idols are not useful to us in any way (means that we should not have anything to do with them). Thus let it be.”
Garifuna: “My children/offspring. Don’t you bow down (worship) before whatever thing that is not God.” (Source for this and three above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
The Hebrew and Greek terms that are translated as “circumcise” or “circumcision” in English (originally meaning of English term: “to cut around”) are (back-) translated in various ways:
Tetelcingo Nahuatl: “put the mark in the body showing that they belong to God” (or: “that they have a covenant with God”)
Indonesian: disunat — “undergo sunat” (sunat is derived from Arabic “sunnah (سنة)” — “(religious) way (of life)”)
Ekari: “cut the end of the member for which one fears shame” (in Gen. 17:10) (but typically: “the cutting custom”) (source for this and above: Reiling / Swellengrebel)
Hiri Motu: “cut the skin” (source: Deibler / Taylor 1977, p. 1079)
Garifuna: “cut off part of that which covers where one urinates”
Bribri: “cut the soft” (source for this and the one above: Ronald Ross)
Amele: deweg cagu qoc — “cut the body” (source: John Roberts)
Eastern Highland Otomi: “cut the flesh of the sons like Moses taught” (source: Ronald D. Olson in Notes on Translation January, 1968, p. 15ff.)
Newari: “put the sign in one’s body” (Source: Newari Back Translation)
In Garifuna the second person singular pronoun (“you” in English) has two forms. One is used in women’s speech and one in men’s speech. In the Garifuna Bible the form used in men’s speech is typically used, except when it’s clear that a woman is quoted or in Psalms where the women on the translation team insisted that the form used in women’s speech (buguya) would be used throughout the whole book.
Ronald Ross (in Omanson 2001, p. 375f.) tells the story: “Throughout most of the translation, [the distinctions between the different forms of the pronouns] presented no problem. Whenever the speaker in the text was perceived as a man, the male speech forms were used; and when a woman was speaking, the female speech forms were used. True, the women members of the translation team did object on occasion to the use of the male forms when the author (and narrator) of a book was unknown and the men translators had used the male speech forms as the default. Serious discord arose, however, during the translation of the Psalms because of their highly devotional nature and because throughout the book the psalmist is addressing God. The male translators had, predictably, used the male form to address God, and the male form to refer to the psalmist, even though women speakers of Garifuna never use those forms to address anyone. The women contended that they could not as women read the Psalms meaningfully if God and the psalmist were always addressed as if the readers were men. The men, of course, turned the argument around, claiming that neither could they read the Psalms comfortably if the reader was assumed to be a woman.
“Initially there seemed to be no way out of this impasse. However a solution was found in the ongoing evolution of the language. There is a strong propensity for male speech and female speech to merge in favor of the latter, so the few remaining male forms are gradually dying out. Moreover, male children learn female speech from their mothers and only shift to the male speech forms when they reach adolescence to avoid sounding effeminate. However they use the female form buguya when addressing their parents throughout life. So the women wielded two arguments: First, the general development of the language favored the increasing use of the female forms. Secondly, the female forms are less strange to the men than the male forms are to the women, because the men habitually use them during early childhood and continue to use them to address their parents even in adulthood. Therefore, the female pronominal forms prevailed and were adopted throughout the book of Psalms, though the male forms remained the default forms in the rest of the translation.”
Following are a number of back-translations of 1 John 1:1:
Uma: “The contents of this letter talk of the Word who gives life. The one who gives life, he already was from the first. We(excl.) heard him, we (excl.) saw him with our (excl.) own eyes. We(excl.) really did see him, we (excl.) touched/held him with our (excl.) hands.” (Source: Uma Back Translation)
Yakan: “I write to you (pl.) about Isa Almasi, he is/who is the Word/Message that gives life. In the beginning of time yet really beforehand he was. We (excl.) heard him speak and we (excl.) saw him with these our (excl.) eyes. Yes, we (excl.) saw him and we (excl.) touched him with these our (excl.) hands.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “I am writing to you about Jesus Christ. He was titled the Word which can give life forever. He existed before the world was created. But in spite of that, we (excl.) have seen Him, and we (excl.) have heard what He said. We saw Him and we took hold of Him.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “In this letter, we (excl.) have something to tell you concerning the one who is called Word/Speech who is the source of life that has no end. He already-existed where God the Father was since the very-beginning, but he appeared as a person on this earth, so we (excl.) saw him clearly (lit. properly). We (excl.) also heard his words and we (excl.) touched him.” (Source: Kankanaey Back Translation)
Tagbanwa: “I am writing to you concerning Jesu-Cristo, he who is called Word/Speech who gives life which is without ending. He already existed long ago, when there was no world yet. And as for us (excl.) who are his disciples, we (excl.) really heard his words, and we (excl.) really saw him. We(excl.) got-to-take-a-good-look (at him) and got to touch/feel with our hands.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “I write here on paper about who Jesus Christ is, he who gives new life. This is the one who lived always, even before the things that are in existence were made. And we heard what he said when he spoke, and we stood where we could see him. Well, it is true that we saw him and touched him with our hands.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “We proclaim to you (pl.) about Jesus Christ the person who is the Word, he who gives eternal life. He was already present when the world began. We heard his words, we saw him and we looked at him and we touched him.”
Eastern Highland Otomi: “I will tell you about the Word that gives new life to our hearts. The Word was already living at the very beginning. He is one and the same Jesus Christ whom we saw living here, and we heard what he said. Also we watched him with our eyes, and we touched him with our hands.”
Tzotzil: “The one whose character is he is, (was from the beginning) we heard his words. We saw him. Many times we looked at his face. We touched him. It is the one called word that is in charge of all life.”
Garifuna: “I write to you (pl.) concerning the one named Word, the one who gives life…” (Source for this and three above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Following are a number of back-translations of 3 John 1:6:
Uma: “They are the ones who talk-about your love here to all our one-faith relatives. Thus/So, I hope/trust you give them a good send-off, so that they can continue their journey. Send-them-off like is fitting to God’s messengers, so that God is happy.” (Source: Uma Back Translation)
Yakan: “They told here to the gathering of the trusters in Isa Almasi about your love to them. When they come by again help them please so that they can continue in their walking/journey. That is what pleases God.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “They told the believers here when we (excl.) gathered together that your kindness to them was very great. If they stop by there again, help them again in a way which pleases God so that they might proceed on their journey.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “When they were here, they also related to the congregation of believers your (sing.) good way-of-loving them. If there are ones like these who again stop-over there, be-so-kind-as to continue please to help them and give to them what they need for the trail. If it is possible also, see to it that your (sing.) help to them is appropriate to their valuable service to God.” (Source: Kankanaey Back Translation)
Tagbanwa: “They testified here to the gathering of believers concerning this valuing by you. It would also be good if you can give them help with their planned-journey when they go from you, that help which is worthy of people whom God has set up in their work.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “There have returned some of our brothers from where you live. When we had gathered, they told us that you very much love them. And now, when they go back to you again, please help them in what they need so that they continue on the road. Do just like God wants you to do.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “They reported to us who are gathered together worshipping God how you love them. And we ought to do good to our brethren, giving to them what they may need while they are journeying, That is what we must do with all the people who speak God’s Word.”
Eastern Highland Otomi: “Some of the siblings who have returned from you (where you are) spoke in regard to you. When we (ex) were gathered together, they told us you have love. Please look after them when they arrive there again, giving them what they need. And when we help them, we help God’s work like he tells us.”
Isthmus Zapotec: “They were telling the brethren here how very much you love them. You do well if you help them when they leave your house so they can go on to another town. This is the way it is necessary for us to help those who are doing God’s work.”
Garifuna: “In the believers’ gathering together, those strangers spoke good words (messages) about your love. You do good when you help them concerning their travel/trip. Help you them well because they are working with God.” (Source for this and three above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Following are a number of back-translations of 3 John 1:1:
Uma: “This letter is from me the Elder, I send it to my friend Gayus, whom I truly love.” (Source: Uma Back Translation)
Yakan: “This letter/writing is from me the Elder of the trusters in Isa Almasi, I send this to you Gayus, my friend whom I love.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “As for me the old person, I write to you, Gaius, my friend whom I hold very dear.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “My esteemed Gaius, I who have written this, it’s Juan who is a leader of the believers. My love for you (sing.) who are my friend is from-the-heart. May your (sing.) life there be good and your (sing.) body also be strong like the strength of your (sing.) faith.” (Source: Kankanaey Back Translation)
Tagbanwa: “My friend Gayo whom I truly hold dear, there-with-you is my letter, I who am the senior-elder.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “I lead in relation to God’s word, I greet you my dear friend Gayo. I truly love you.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “I in my old age am writing to you dear Gayo. Truly I love you.”
Eastern Highland Otomi: “I am the Old-Man Leader, I am sending this paper to you, dear Gaius, loved one. And also I love you in regards to the true Word which we (dual) believe.”
Isthmus Zapotec: “I am an old man. I am writing this letter to a friend of mine, (whose) name is Gayo, whom I truly love.”
Garifuna: “I, an elderly person, write to my friend the one named Gayo (necessary to avoid the connotation of writing to a rooster), the one whom I love. I love you with all my heart (genuine love).” (Source for this and three above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
