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.)
Following are a number of back-translations of 1 John 3:19:
Uma: “If we love our relatives, that is a sign so that we really know that we are God’s children, with the result that our hearts will be still/quiet to face him.” (Source: Uma Back Translation)
Yakan: “If we (dual) truly love our (incl.) fellow-men that is a sign that we (dual) follow the true teaching therefore it is peaceful in our (dual) livers in the presence of God.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “For if we do this, we (incl.) can know that we really are sons of the true God. And because of that, it is no longer necessary for us to be ashamed in his presence,” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “If that is how we love-one-another, that’s how we know that it’s true that we have been joined to God. And even if our minds accuse us, we can nonetheless cause-our minds -to-be-peaceful so that we will not be ashamed to pray to him. For we know that God’s thoughts are higher/more-important than our thoughts and he totally knows everything. He knows that we have been joined to him.” (Source: Kankanaey Back Translation)
Tagbanwa: “Therefore herein we will know that as for us, we are under the jurisdiction of truth which comes from God. And therein also, our heads will not now be troubled when approaching him.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “If we truly love our fellowmen, then we know for sure that we do what is said in what is truly God’s word. Then we have peace of heart because God will not be angry with us.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “We know that we are children of God, if we love our fellows with all our hearts. And if there are times when we think in our head-hearts that we are not worthy for God to say”
Eastern Highland Otomi: “And if we really have love, we will know that we follow the true Word. And our hearts will rest before the face of God.”
Tzotzil: “Because if we love each other thus we know that we have really and truly believed. Therefore we are one-hearted (at peace) in the presence of God.”
Garifuna: “If we love each other thus, then we know that we are in (progressive) (united to) the true belief (faith). Also then there is tranquillity with our hearts before God. (we are not worried, upset).” (Source for this and two 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.)
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)
Following are a number of back-translations of 1 John 5:1:
Uma: “All people who believe that Yesus is the Redeemer King, they are made/considered-children by God. And all people who love God the Father, they certainly love all God’s children as well.” (Source: Uma Back Translation)
Yakan: “Whoever believes that Isa is the Almasi who is chosen by God to rule, he is a child of God already. For example, if one loves a person one also loves his children.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Anyone who believes that Jesus is the one chosen by God to rule is a son of God. And if he holds dear in his breath our Father God, he will also hold dear his companions who are children of God.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Whoever believes that Jesus is the one God sent who is called Cristo, he is God’s child. And the one who loves the father, he also loves his children.” (Source: Kankanaey Back Translation)
Tagbanwa: “Whoever believes that as for Jesus, he is the one meant by Cristo who is the Savior King who was promised, it’s like he has now been given birth to by God. And it’s true, if we hold dear this one who as-it-were gave birth, of course we value all the others who have been as-it-were given birth to by him.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “All who believe that Jesus is the Christ are the people who are God’s children. a person who loves a fellowman must also love the children of the man whom he loves.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “Any of us are children of God if we believe that Jesus is the Christ, the one who is God. And all of us if we love our father God, likewise we love our fellows because likewise they are God’s children.”
Eastern Highland Otomi: “Whoever believes that Jesus and the Christ, God’s Chosen-One, are the same, only he is born anew by God, and is his child. Whoever loves (esteems) God, also his siblings he will love, in that the same one, God, is their Father.”
Tzotzil: “If we believe that Jesus Christ has been chosen by God to be our Savior, thus we have been born again in the presence of God for sure. Here in the world if we love our father thus we love also all our siblings.”
Garifuna: “. . . Everyone who loves (our) Father, also loves (our) Father’s children.” (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 1 John 5:9:
Uma: “Even mankind’s testimony we believe, how much more the testimony of God himself. For that is God’s testimony talking about his Child.” (Source: Uma Back Translation)
Yakan: “We (incl.) believe the witness of humans/men. God’s witness is stronger and this is God’s witness about his Son.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “We (incl.) can be convinced by the witness of mere people, however the witness of God is greater than that, and because of that it is necessary that we believe it. He has testified that Jesus is His Son.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “We admittedly believe what people confirm, but if we believe that, we should especially believe these three which were God’s means-of-confirming concerning his Child, because what God says is of course more important/valuable.” (Source: Kankanaey Back Translation)
Tagbanwa: “If we believe the testimony of man, the testimony of God is much sturdier, therefore of course it’s necessary that we believe it. And as-was-said, God is really testifying that Jesu-Cristo really is his Son.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “If a person says a word and we believe what he says, won’t we then believe what God says? And it is God who gives testimony who his Son is.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “If we believe the words of people, why the words God speaks are of greater value. The words which all three witnesses speak are the words which God speaks of his son.”
Eastern Highland Otomi: “If we believe the word of people, but then it is more important (necessary) to believe God’s Word, because in it God witnesses about his Son.”
Tzotzil: “If we believe the word of people here in the world, more it needs we believe God’s word. God has told us that Jesus Christ is his Son.”
Garifuna: “God said the same to us about his offspring. If we receive people’s word (message, saying), God’s word (message) is bigger in order /for we receive it.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Following are a number of back-translations of 1 John 5:14:
Uma: “We are brave to call out to God, for we know that he hears our request, as long as our request is according to his will.” (Source: Uma Back Translation)
Yakan: “We (dual) are not afraid to come close to/approach God, because we (dual) are assured that whatever we (dual) ask of him he will really hear us (dual) if-only/as-long-as our (dual) requests follow his wishes/will.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “As for us (incl.) who have believed, our faith when we pray to God is big. We (incl.) know that if there is anything that we (incl.) ask for which is not contrary to what He wants, He will give it.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “We also have boldness to pray to God, because we know for-sure that whatever we request from him that is in harmony with what he wants, he hears it.” (Source: Kankanaey Back Translation)
Tagbanwa: “And there’s no more need for us to be holding back from approaching him because we are now sure that, whatever we ask for which is in harmony with his will, he really will respond-positively.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “When we pray to God now we are brave, because we know for sure that if we ask for something that God wants to give us, then God will pay attention to what we say.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “And we are not afraid to pray before God, because God heeds us so long as what we ask is worthy of our asking him.”
Eastern Highland Otomi: “We don’t fear to come near to God, because if what we ask for is in accordance with God’s will, we know that he hears well our word.”
Tzotzil: “Because our hearts are the same with God (we are of the same mind as God), thus we are not afraid when we talk to him. We know that he grabs our words.”
Garifuna: “Here is what we know/are sure God will do: If we ask with him as by means of his desire (in accordance with his will), he will hear us.” (Source for this and three above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
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.”
