one

The Greek that is translated as “one” in English in these verses (John 10:30, 17:11, 17:21, 17:22, and 17:23) is translated in Kikuyu as ũmwe or “one singular entity.” This translation required a complex theological interpretation in relation to the nature of the trinity and the unity of Jesus and his disciples. The translators determined that both the unity of the Father and Jesus is that of “one person” or “the same” as well the unity between Jesus and his followers (and the followers to each other).

A.R. Barlow (in The Bible Translator 1952, p. 29ff. ) explains:

“‘One’ in Kikuyu is expressed by the stem -mwe combined with a prefix appropriate to the noun it qualifies (when used as an adjective) or represents (when used as a pronoun). As in all Bantu languages, nouns fall into groups or classes, each of which, generally speaking, has its distinctive prefix. Thus with the word for ‘shoe’ (kiratu) –mwe becomes kĩmwe (kĩratũ kĩmwe ‘one shoe’); with the word for ‘man,’ ‘person,’ ‘being’ (mũndũ) it becomes ũmwe (mũndũ ũmwe “one person”). Singular and plural are likewise distinguished by change of prefix, and a singular noun necessitates the use of a singular prefix with its associated adjective or pronoun, whereas a plural noun requires its adjective or pronoun to take a plural prefix.

“In common with other adjective-pronouns –mwe assumes plural as well as singular forms. When used with a plural noun it conveys one of three meanings: (a) ‘one lot (set. kind, family, fraternity, group, etc.),’ (b) ‘the same,’ or (c) ‘some.’ The form appropriate to persons, men, beings (andũ) is amwe.

“So in translating ‘one’ in any of the above passages in St. John’s Gospel we have to choose between ũmwe (sing.) and amwe (pl.).

“The choice involves questions as to the nature of the Trinity and the character of the unity which being ‘in Christ’ imparts to His followers, both in relation to Himself and to one another. This is a case in which the translator cannot avoid theological issues.

“In John 10:30 (‘I and my Father are one’) by using ũmwe we are stating ‘I and my Father are one (person, entity)’ or ‘the same.’ Grammatically the use of ũmwe (sing.) is wrong; ‘I and my Father’ should strictly be followed by the plural amwe. But the use of amwe (‘one lot’) would denote a mere family or sectional relationship.

In John 17:11 and 17:22 (‘so that they may be one, as we are one’) also, grammar demands amwe (in both occurrences of ‘one’). But this would again limit the desired degree of unity to that of membership in a family or other (more or less) close association: ‘that they may be united (associated, belong to the same fraternity), even as we are united (etc.).’ If a deeper, more mystical union is to be indicated we are thrown back on ũmwe: ‘that they may be one person (one entity), even as we are one person (one entity).’ Or are we to differentiate between the disciples and the Divine Persons and use amwe for the former and ũmwe for the latter?

“In all these passages the existing Kikuyu New Testament has ũmwe, whether the reference is to the disciples or to Christ and the Father. As far as I am aware this has never been criticized by our African Christians, although in 17:11, 21, and 22 its use in ‘that they (all) may be one’ might even convey the sense ‘that they (all) may be reduced to one,’ i.e. to a single individual!”

Note: All three currently (2022) available Kikuyu Bible translations (Ibuku Rĩrĩa Itheru Rĩa Ngai; Kiugo Gĩtheru Kĩa Ngai, Kĩrĩkanĩro Kĩrĩa Gĩkũrũ Na Kĩrĩa Kĩerũ; and Kĩrĩkanĩro Gĩa Gĩkũyũ) still only use ũmwe in all of the above instances.

See also this lectionary in The Christian Century .

In the Protestant Mandarin Chinese Union Version and the Catholic Sigao version the oneness is expressed with a historical Chinese idiom: hé ér wéi yī (合而為一 / 合而为一) or “united as one” is used. (Source: Toshikazu S. Foley in Hong Kong Journal of Catholic Studies, 2011, p. 45ff.)

In Polish, just like in Greek, a differentiation is made between a neuter “one” (“one thing”) and a masculine “one” (“one person”). Polish Bible translation use the neuter form (jedno), following the Greek. (Source: Piotr Szuszkiewicz)

See also one in hand.

busybody

The Greek in 2 Thessalonians 3:11 that is sometimes translated in English as “busybody” is translated in Chokwe as mukwa moko a jiji or “he with the hands of a fly.” D. B. Long (in The Bible Translator 1954, p. 87ff. ) explains: “This seems startling, but then these people have a firsthand knowledge of flies in large numbers, and thoroughly detest them. They say they dabble in everyone’s food and add insult to injury by rubbing their ‘hands’ first in front of them and then behind. So a busybody is always puttering in other people’s affairs and he does not always rub his hands in the same way: part of hit is behind his back, you are never sure that you know what he is doing.”

In the German New Testament translation by Berger / Nord (publ. 1999) it is translated as “someone killing time.”

In the Catholic Mandarin Chinese Sigao version it is translated with a historical Chinese idiom: hàoguǎn xiánshì (好管閒事 / 好管闲事), lit. “easy talk (about) side matters.” (Source: Toshikazu S. Foley in Hong Kong Journal of Catholic Studies, 2011, p. 45ff.) Note that the Protestant Union Version uses the same idiom for “mischief maker” or “meddler” in 1 Peter 4:15.

the Way

The Greek that is often translated in English as “the Way,” referring to the young church in Acts, is translated in a number of ways:

  • Isthmus Mixe: “those who follow the good words about Jesus Christ”
  • Morelos Nahuatl; “the Jews who followed that man Jesus
  • Lalana Chinantec: “the people who took the trail of Jesus”
  • Eastern Highland Otomi: “all who believed on Jesus”
  • Rincón Zapotec: “those who had received as truth Christ’s word”
  • Xicotepec De Juárez Totonac: “those who walk in the road of the Lord”
  • Chichimeca-Jonaz: “who believed that message” (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
  • Elhomwe: “those who lived according to the Way of the Lord” (source: project-specific translation notes in Paratext)
  • German New Testament translation by Berger / Nord (publ. 1999): “Christian(ity)”

In the Mandarin Chinese Union Version, the most commonly used Protestant Chinese Bible, it is translated as zhèdào (这道) or “this way.” Note that dào (道) or “way” is the same word that is also used for Logos (usually “Word” in English) in John 1:1 and elsewhere (see Word / Logos).

lost and found again

The Greek that is translated as “was lost and found again” or similar in English is translated in these verses in the Catholic Mandarin Chinese Sigao version and the Protestant Union Version with a historical Chinese idiom: shī ér fùdé (失而復得 / 失而复得) or “lost and regained again.” (Source: Toshikazu S. Foley in Hong Kong Journal of Catholic Studies, 2011, p. 45ff.)

gave up his spirit

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The Greek in John 19:30 that is often translated as “he gave up his spirit” in English is translated in a variety of ways:

  • Huehuetla Tepehua: “And then he died”
  • Aguaruna: “His breath went out”
  • Navajo (Dinė): “He gave back his spirit”
  • North Alaskan Inupiatun: “He breathed his last”
  • Chol: “He caused his spirit to leave him”
  • Lalana Chinantec: “He sent away his life breath” (source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
  • Kankanaey: “He entrusted his spirit to God” (Source: Kankanaey Back Translation)
  • Tagbanwa: “He released his spirit” (lit. caused it to spring away) (Source: Tagbanwa Back Translation)
  • Uma: “His spirit/breath broke” (Source: Uma Back Translation)
  • Yakan: “His breath snapped” (Source: Yakan Back Translation)
  • Indonesian Common Language Translation: “His breath was cut off” (source: Daniel Arichea in The Bible Translator 1983, p. 209ff. )
  • Mandarin Chinese (Union Version): “He gave (or: delivered) his soul to God”
  • Cantonese: “He breathed his last (斷氣) and died” (source for this and one above: Zetzsche)
  • German translation by Fridolin Stier (1989) as “He handed over the spirit” (übergab den Geist).

boldness

The Greek that is typically translated as “boldness” in English is often translated in the Protestant Mandarin Chinese Union Version with an existing Chinese proverb: tǎnrán wújù (坦然无惧) or “calm and fearless.” (Source: Zetzsche)

In Makonde it is translated as “being strong in heart.” (Source: Pioneer Bible Translators, project-specific notes in Paratext)

See also the boldness we have in him.

naked

The Greek, Latin and Hebrew that is translated as “naked” in English is translated in Enlhet with a figure of speech: “(one’s) smoothness.” (Source: Jacob Loewen in The Bible Translator 1969, p. 24ff. )

In Elhomwe the word for “naked” is “shameful to use, and would never be used by a preacher in church.” Therefore “without clothes” is used. (Source: project-specific translation notes in Paratext)

In Cherokee it is translated as “being in a bodily state.” (source: Bender / Belt 2025, p. 30)

In the Catholic Mandarin Chinese Sigao version and the Protestant Union Version, historical Chinese idioms are used: chìshēn lòutǐ (赤身露體 / 赤身露体) or chìshēn luǒtǐ (赤身裸體 / 赤身裸体): “bare and uncovered body.” (Source: Toshikazu S. Foley in Hong Kong Journal of Catholic Studies, 2011, p. 45ff.)