Following are a number of back-translations of 3 John 1:10:

• Uma: “So, when I arrive, I will expose his evil behavior and his talking-behind-our (excl.)-backs. It’s not just that which he has done. More than that, when our relatives who carry the Good News stop-in at your (pl.) village, he refuses to receive them. And he also forbids those who want to receive them [to do so], and he doesn’t allow them to enter the church-service.” (Source: Uma Back Translation)
• Yakan: “Therefore when I come there, I will expose all his doings, his slanderous talk about us (excl.) and his lies. But he is not yet satisfied with those his doings. He still adds to them. It is said that he also does not accept/receive our (dual) brothers who trust in Isa Almasi when they arrive there, and he opposes those who want to treat them according to custom, it is said, and he sends them away/expels them from the langgal (prayer house: also understood as the congregation).” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “When I come there, I will tell you all about all the evil that he does, for his evil words are about us are not true. And not only that, he will not care for our (incl.) fellow believers when they arrive. And he also will not allow his fellow believers there to care for them. Those who do, by contrast, care for them, he will not allow them to attend your worship.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “So-then, when I go there, I will go (not redundant in RL) tell you the bad that he is doing in/by the not true-things that he is accusing us (sing.) of. And it’s not only these-things that he is doing, because neither does he have-come-in (to his house) our brothers who believe who are going to your town and moreover he forbids those who want to have-them-come-in, at-the-same-time making-them -leave the congregation of believers.” (Source: Kankanaey Back Translation)
• Tagbanwa: “Therefore if/when I am able to come there, I will call him to account for all that which he is doing, that he is really slandering us (excl.). And it’s like these deeds of his are not enough for him, but rather he even adds to it by not receiving those who are going teaching concerning Jesus. Far from receiving them he in fact even forbids and removes from their group of believers those who want to receive those arriving there.” (Source: Tagbanwa Back Translation)
• Tenango Otomi: “Therefore when I come there, I will tell you all how it is that he doesn’t rest from telling lies about me. And he does not only do that, he also does not give a resting place to our brethren who arrive there. Anyone who wants to give them a resting place, he doesn’t want them to and he throws them outside from where the believers meet.” (Source: Tenango Otomi Back Translation)
• Yatzachi Zapotec: “Therefore if I come to visit you, while you are met together I will cause him to remember how he is doing contrary to us (ex) by his lying words. And that is not all he is doing. Likewise he does not receive our brethren into his house, and the people who want to receive them into their houses he refuses to let them receive them. And the people who want to receive them, he casts them out from among you who are gathered together worshipping God.”
• Eastern Highland Otomi: “So when I go there I will tell you when you’re gathered together, what Diotrephes does, that he says bad things in regard to me, and not only that, but also he doesn’t welcome (receive, take in) the siblings, the sent ones who come from afar, and he hinders (prohibits) whoever intends to receive them. And he throws out of the church whoever wants to help the sent-ones.”
• Isthmus Zapotec: “Hence, when I get there I will mention the things he is doing. He goes around saying harsh words against me, and not only that but he doesn’t receive the brethren. And those who want to receive the brethren, he keeps them from doing it and he keeps them from going to meeting.” (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 1:11:

• Uma: “Friend! Don’t imitate what is evil. Imitate what is good. People who do what is good, they are-children of God [lit., relate-as-child-to God]. People who do what is evil, they do not yet know God.” (Source: Uma Back Translation)
• Yakan: “My beloved friend, don’t join-in/imitate the bad customs but join-in/imitate the good customs. Whoever does good, he belongs to God. Whoever does bad, he doesn’t know God.” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “My dear brother, let us not imitate evil behaviour like that, rather what we should imitate is good behaviour. As for anyone whose actions are good, he belongs to God. As for anyone, by contrast, whose behaviour is bad, God is not in his breath.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “My friend, don’t follow-the-example of what is bad but rather what is good. For the one who does what is good, he is the child of God, but as for the one who does what is bad, his thoughts are still far from God.” (Source: Kankanaey Back Translation)
• Tagbanwa: “Dear friend, don­t you copy the evil doing of others, but rather whatever is good, that is for you (to do). Because as for the one who does good, he is harmonizing with God. But as for that one who does evil, he hasn’t comprehended what the nature/ways of God are.” (Source: Tagbanwa Back Translation)
• Tenango Otomi: “Listen, my dear brother, do not do the evil which that one does. Rather do good. He who does good is the one who is God’s child. But he who does evil is not an acquaintance of God.” (Source: Tenango Otomi Back Translation)
• Yatzachi Zapotec: “You dear Gayo, do not do evil like the evil people are doing. Do only good like the good people do. If we do good we are God’s children, but if we do evil we are not yet acquainted with God.”
• Eastern Highland Otomi: “Loved-one, don’t follow the deeds of bad-characters, but earnestly follow the deeds of good-people. They who habitually do good, are born anew of God, but they who habitually do evil don’t know God.”
• Isthmus Zapotec: “Brother whom I love, don’t be like the people who are not doing right, but be like those who are doing right. He who does right comes from God, but he who doesn’t do right doesn’t know God.” (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 1:12:

• Uma: “As for Demetrius [emphatic], all people praise him. He is indeed fit to be praised, for his behavior follows the true teaching. We(excl.), we (excl.) also praise him, and you know that our (excl.) praise is true.” (Source: Uma Back Translation)
• Yakan: “All people talk well about Demetiri. And because of his good deeds it is also seen that he follows the true teaching. I join in witnessing for him and you know that my witness is true.” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “All people praise Demetrius. They can see by means of his acts that he is obeying the true doctrine. We also praise him, and you know that what we say is true.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “As for Demetrius, what people are saying about him is totally good. His manner-of-life also, it confirms his goodness, because what he is doing is in harmony with the true teaching. We (excl.) also, we (excl.) confirm/recommend him to you, and you (sing.) know that what we (excl.) say is true.” (Source: Kankanaey Back Translation)
• Tagbanwa: “Well, concerning our brother in believing who is Demetrio, everybody is testifying concerning the good-quality of his work/doing. Because it’s clear from his life that he really is obeying well the true teaching. Well including us (excl.) also, like that too is our (excl.) testimony concerning him, and you know that this which we (excl.) mean is true.” (Source: Tagbanwa Back Translation)
• Tenango Otomi: “All the people speak well of Demetrius and it is true what I hear spoken of him. We also give our testimony that he lives good and you all know that it is true when we say something.” (Source: Tenango Otomi Back Translation)
• Yatzachi Zapotec: “Everyone speaks well of Demetrio. It is obvious that he walks with the truth (heeds/obeys it). We (ex) also tell how he does what is good. And you know that we (ex) speak true words.”
• Eastern Highland Otomi: “All the siblings speak well of Demetrio, and all his deeds are in accord with the true Word. Also I say the same about the man, that he is good. And you know that I speak the truth.”
• Isthmus Zapotec: “Everyone praises Demetrio, and we know he follows what is true. We (ex) also praise him, and you know what we (ex) speak is true.” (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 1:13:

• Uma: “There is still much I want to say to you, but I don’t want to write it in this letter.” (Source: Uma Back Translation)
• Yakan: “I would like to say much more to you but I won’t write (it) now.” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “There are many things I would like to say to you but I don’t want to write them.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “There is still much that I want to tell you (sing.), but I have not included it in this letter” (Source: Kankanaey Back Translation)
• Tagbanwa: “There’s much more which I would like to say to you which I would like to write, but I decided not to write it after all.” (Source: Tagbanwa Back Translation)
• Tenango Otomi: “There are more words I want to tell you, but I do not want to write them all here on the paper.” (Source: Tenango Otomi Back Translation)
• Yatzachi Zapotec: “I thought I would write you many things, but I do not want to write more on paper.”
• Eastern Highland Otomi: “There is a lot that I want to tell you, but this is all (only this) I will put on this paper.”
• Isthmus Zapotec: “I still have much more to write to you, but I don’t want to write 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 3 John 1:14:

• Uma: “For I hope it won’t be much longer we will meet again, so that we will talk to each other lip-to-lip.” (Source: Uma Back Translation)
• Yakan: “I expect that we (dual) will soon see each other and face each other to talk.” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “It is my desire to come there before too long and then we can talk. May your situation there be peaceful. As for your friends here, they send greetings to you. Also greet for me all of our (incl.) friends there.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “because if possible, it will not be long and I will go to see you (sing.). Then we (du) will converse properly.” (Source: Kankanaey Back Translation)
• Tagbanwa: “I hope/expect that hopefully I can come there to you quickly/easily, so that we can talk together in each other’s presence. I pray that hopefully with you always is the peace/protection of mind/inner-being which God gives. You are greeted by our friends here. And I want hopefully that you will greet each one of my friends there.” (Source: Tagbanwa Back Translation)
• Tenango Otomi: “Because I await the time that I will soon come to speak with you.” (Source: Tenango Otomi Back Translation)
• Yatzachi Zapotec: “I am waiting for us to meet soon and when we are together we will speak with one another in person.”
• Eastern Highland Otomi: “Because I hope to go there in a little while, and see you, and we will talk together.”
• Isthmus Zapotec: “because I am hoping to see you soon so we can chat.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)