scholarly journals Was Rhoda Insulted? Re-Reading the Translation of Acts 12:15 in the Asante-Twi Bible

2020 ◽  
pp. 174-185
Author(s):  
EMMANUEL FOSTER ASAMOAH
Keyword(s):  
Indigenous People ◽  
Mother Tongue ◽  
Careful Analysis ◽  
Word Of God ◽  
Biblical Hermeneutics ◽  
Bible Translation ◽  
The Bible ◽  
Original Meaning ◽  
Verbal Insults ◽  
Future Revision

Bible translation is among the most difficult exercises in scholarship, for it needs careful analysis of the biblical texts in the light of the culture of the indigenous people to make the word of God acceptable in their culture, while not deviating from the original meaning. The Asante-Twi Bible (2012) is a product of Bible translation exercise in contemporary scholarship. However, there exist in it some translation problems; some texts which are said by Christians have been translated to carry verbal insults and derogatory remarks in the Asante-Twi language, which are not what the Greek texts intended. An example is Acts 12:15, which suggests that Rhoda was insulted by a group of Christians for saying the truth. Using Mother-tongue Biblical Hermeneutics and exegesis, the study has found out that the translation of οἱ δὲ πρὸς αὐτὴν εἶπαν· Μαίνῃ… (hoi de pros auten eipan…) (“And they said: You are mad!”…) as “Na wɔka kyerɛɛ no sɛ: Woabɔ dam!...” (And they said to her: You are mad!...) in the Asante-Twi Bible should rather be: “Nanso wɔka kyerɛɛ no sɛ: Biribi ha wo!...” (But they said to her: You are troubled!...). The study has added to the interpretations of Acts 12:15 in Asante-Twi. It is being recommended that in the future revision of the Asante-Twi Bible, the Bible Society of Ghana should consider using “Na wɔka kyerɛɛ no sɛ: Biribi ha wo!...” in the translation of οἱ δὲ πρὸς αὐτὴν εἶπαν· Μαίνῃ… (hoi de pros auten eipan…). Keywords: Insult, Bible translation, Mother-tongue, Asante-Twi and Woabɔ dam.

scholarly journals A Critical Study of Abba Ho Patēr in Romans 8:15 in the New Revised Asante Twi Version (2018)

2021 ◽  
Vol 17 (16) ◽  
Author(s):  
Emmanuel Foster Asamoah ◽  
Diana Adjei-Fianko
Keyword(s):  
Mother Tongue ◽  
Careful Analysis ◽  
Target Language ◽  
Critical Study ◽  
Word Of God ◽  
Cultural Worldview ◽  
Bible Translation ◽  
The Bible ◽  
Future Revision ◽  
Romans 8

Bible translation is among the difficult exercises in scholarship because it demands a careful analysis of the biblical text from the source language into the target language. The religio-cultural settings and worldview of the indigenous people are also considered so that they are able to access the word of God as written and meant by the author(s). An example of Bible translation exercise is the New Revised Asante Twi Version (NRATV) 2018, which contains some translation problems. Some texts are not translated but “carried wholly” into the new or target language to make them look as if they form part of the native language. One of such is “Abba,” which is a HebraicAramaic word found in Romans 8:15. Since Abba is not an Asante (and Akan) language, it becomes difficult for the Asante reading community (and by extension all Akan languages) and users of the Asante-Twi Bible to understand and express the concept within their religio-cultural worldview because they do not understand the thought of the author in their language. Using exegetical, mother-tongue hermeneutics and the communicative method of translation as approaches, the study has found out that the translation of …Αββα ὁ πατήρ (…Abba ho Patēr) as …Abba, Agya (…Abba, Father) in the Asante-Twi Bible (2018) should be rendered as “…Agya, M’agya” (Father, My Father). The study has thus added to the interpretations of Romans 8:15 in Asante-Twi. It is being recommended that in the future revision of the Asante-Twi Bible, the Bible Society of Ghana should consider using “…Agya, M’agya” (Father, My Father) in the translation of … Αββα ὁ πατήρ (…Abba ho Patēr).

scholarly journals A Comparative Study of to Alfa Kai to Omega in the Greek New Testament (Revelation 1:8) and Asante-Twi Bible

2020 ◽  
pp. 70-77 ◽  
Author(s):  
Emmanuel Foster Asamoah
Keyword(s):  
New Testament ◽  
Mother Tongue ◽  
Biblical Hermeneutics ◽  
Bible Translation ◽  
The Bible ◽  
The World ◽  
Greek New Testament ◽  
Future Revision ◽  
The Church

Bible Translation has been a means the Church uses to bring the Gospel into the language of the recipients to help improve the quality of life of the indigenes. Nonetheless, it must be noted that all over the world most Bible translation materials have experienced numerous revision exercises. An example of this is the Asante-Twi versions of the Bible which has witnessed two revision works; one on the whole Bible in 2012 since its publication in 1964, and a revised New Testament version published in 2013. Even with the recent revised ones, there still exist translation problems, for some words are strange or foreign to the Asante-Twi speaking people; clear example is Revelation 1:8 which is the focus for this study. Using Mother-tongue Biblical Hermeneutics methodology, this thesis delves into the meaning of the Alfa ne Omega no in the Asante-Twi context and its usage in Revelation 1:8; vis-à-vis an exegesis of the Greek word to alfa kai to omega to find its equivalence in the Asante-Twi. It was found from the study that Ahyεaseε ne Awieeε no is the best rendition of to alfa kai to omega . This work has thus added an Akan translation and interpretation of Revelation 1:8 to the knowledge of the field of mother-tongue hermeneutics; and it is being recommended that in the future revision of the Asante-Twi Bible, the Bible Society of Ghana should consider using Ahyεaseε ne Awieeε no to translate to alfa kai to omega (to alpha kai to omega) in Revelation 1:8.

scholarly journals Translations and interpretations of baptizontes (Mt 28:19–20) in some Ghanaian mother tongue translations of the Bible

2021 ◽  
Vol 77 (4) ◽  
Author(s):  
Jonathan E.T. Kuwornu-Adjaottor
Keyword(s):  
Mother Tongue ◽  
Biblical Hermeneutics ◽  
Bible Translation ◽  
The Bible ◽  
Special Collection ◽  
Similar Idea

Scholars have written on Jesus’ command to make disciples, but little work has been done on the translation of baptizontes. Using the mother-tongue biblical hermeneutics approach, this article analyses the translation of baptizontes in 12 Ghanaian mother tongue Bibles. The findings are that the various Ghanaian mother tongue translations of Matthew 28:19 render baptizontes variedly, to suit the indigenous Bible readers. Translators sometimes use religiocultural words and phrases that express a similar idea in their contexts to translate the word. Thus, Bible translation always involves interpretation. Translators sometimes coin their own words or consult mother tongue speakers for information in order to render words and phrases that are difficult to translate. This article has added an African (Ghanaian) interpretation of baptizontes in Matthew 28:19. This fits into the overall aim of the journal to promote African theology.Contribution: This article makes a contribution to the Special Collection ‘Africa Platform for NT Scholars’ on the Ghanaian (African) interpretations of baptizontes in Matthew 28:19–20.

Cenzura w Biblii

2018 ◽  
pp. 166-181
Author(s):  
Marcin Majewski ◽  
Artur Sporniak ◽  
Teresa Szostek ◽  
Michał Czajkowski
Keyword(s):  
Song Of Songs ◽  
Foreign Languages ◽  
Original Text ◽  
Holy Ghost ◽  
Small Letter ◽  
Bible Translation ◽  
The Bible ◽  
Original Meaning ◽  
Correct Translation

The article focuses on the analysis of an interview regarding Bible translation and related censorship. The author comments on the statements of one of the interlocutors, adding her own insights and analyses. Bible translators make certain parts of the text more approachable, as was the case with the refrain to Song of Songs, which, in most translations, mentions “embracing” while the protestant Bible contains the correct translation, i.e. “caressing.” Similarly, translators correct the Bible, as they have a different notion of what a sacral text should look like. For example, they introduce neutral phrases instead of offensive words. In Czajkowski’s opinion, translators often censor the Bible, trying to make the text less blunt. However, sometimes discrepancies are a result of not understanding the original text. Not always are these differences a consequence of the translator’s work, though. It is clearly visible e.g. in the case of “pneuma,” a word which can be translated into ghost or soul, spelled with a small letter, or the Holy Ghost. The author does not support the so-called “inclusive” translation. The inspired text should not be changed. Such changes can be replaced with explanations or comments. In order to discover the original meaning of the Holy Scripture, one can compare one of the Polish translations with translations into other foreign languages or other translations into Polish.

scholarly journals Biblical conceptual sphere as a concept of Taras Shevchenko's idiostyle and its reverbalization in Ukrainian bible translations

2018 ◽  
pp. 155-170
Author(s):  
Oksana Dzera
Keyword(s):  
Word Of God ◽  
Bible Translation ◽  
Bible Translations ◽  
The Bible ◽  
The World ◽  
Complete Translation ◽  
Old Greek ◽  
Biblical Concepts

The article elaborates the analysis of Ukrainian translations of the Holy Scripture through the prism of Shevchenko’s metabiblical images. Biblical conceptual sphere is defined as a fragment of biblical picture of the world shaped on the basis of Old Hebrew, less frequently Old Greek imagery and represented by the totality of concepts which are connected through overlapping, interrelation, hierarchy and opposition and are thematically grouped. Verbalizers of biblical concepts contain the complex accumulation of senses reflecting correlations between God and people through specific world perception of ancient Hebrews. The mediating link between the Bible prototext and biblical metatexts is created by national translations of the Holy Scripture that shape national biblical conceptual spheres via multiple deviations of the Hebrew and Greek sources. The deviations affect national phraseology as well as individual authors’ interpretations of the Book of Books. Special attention is devoted to recursive deviation which manifests itself when a national biblical conceptual sphere and even national translations of the Bible contain elements of authors’ biblical intertexts. Taras Shevchenko’s poetry is viewed as the primary Ukrainian recursive biblical intertext. His idiostyle is characterized by the verbalization of biblical concepts through overlapping biblical and nationally-bound senses. Metabiblical images of Shevchenko’s idiostyle are tracked down to the Bible translation done by I. Khomenko and edited by I. Kostetskyij and V. Barka. The editors who represented the baroque tradition of the Ukrainian translation domesticated Khomenko’s version and introduced into it elements of the Ukrainian metabiblical conceptual sphere, predominantly Shevchenko’s metabiblical images. I. Khomenko himself did not approve of this strategy and regarded it as a violation of the Word of God. Yet the monastic order of St. Basil the Great that commissioned this translation did not consult the translator before publishing its edited version. Similar domesticating strategy is observed in the first Ukrainian complete translation of the Bible done by P. Kulish, I. Puluj, and I. Nechuj-Levycjkyj in 1903. Shevchenko’s influence is particularly felt in epithets specifying key biblical images, such as enemy (лютий / fierce) and heart (тихе / meek). Though each book of the Holy Scripture in this translation is ascribed to only one translator of the three it seems logical to surmise that P. Kulish, the founder of the baroque translation tradition in Ukraine, was the first to draw images from Shevchenko’s metabiblical conceptual sphere. The article postulates the necessity to perceive Shevchenko’s poetry as a complete Biblical intertext which not only interprets national biblical canon but also generates it.

scholarly journals Overliteralness and Mother-Tongue Translators

2011 ◽  
Vol 7 (1) ◽  
pp. 49-61
Author(s):  
Michael Cahill
Keyword(s):  
Mother Tongue ◽  
Primary Source ◽  
Emotional Impact ◽  
Word Of God ◽  
Source Text ◽  
Source Language ◽  
Bible Translation ◽  
Bible Translations ◽  
Major Factors ◽  
Rhetorical Questions

One barrier to quality in Bible translation is a tendency for translators to translate literally from their primary source text. This is a hazard for any translator, but has particular relevance in the case of Mother-Tongue Translators (MTTs) with minimal training, who are bearing an increasingly larger role in new Bible translations around the globe. In this article, we first examine the problem of overliteralness, observing cases of RL structural adherence to the SL in direct speech, ungrammatical sentences, mistranslation of rhetorical questions, use of idioms, and neglect of discourse factors, etc. The problem of overliteralness extends to information and emotional impact implicit in the SL that is not made explicit in the RL. Reasons for overliteralness include the natural intuitiveness of translating literally, respect for the Word of God (they don’t want to change it), and MTTs’ unawareness of their own language patterns. Since translation consultants are not always familiar with the receptor language, these types of mistakes may escape notice in the checking process. Nonetheless, many MTTs do excellent translation work. We present two major factors that help MTTs avoid overliteralness. Through training and mentoring, they need to absorb the translation principle that gives them “permission” to not be literal. Next, deliberate study of structures of their own language is key, especially contrasting it with structures of the primary source language. Cases where these types of activities are already being done will be presented, and more are encouraged.

scholarly journals Evaluation of Translation and Interpretation of the Dangme Bible

2020 ◽  
pp. 109-115
Author(s):  
Jonathan E. T. Kuwornu-Adjaottor
Keyword(s):  
Mixed Method ◽  
Cultural Context ◽  
Mother Tongue ◽  
Critical Reading ◽  
Biblical Hermeneutics ◽  
The Bible

A critical reading of the Dangme translation of the Bible revealed that there are translation problems of some texts that affect the understanding and application of such texts in the religio-cultural context of Dangme Bible readers. Using the mixed method of research and the mother tongue biblical hermeneutics approach, the author sought to research some phrases of three of such problematic texts: Matt 6:12; Mark 1:12; Luke 24:25. The findings are that among Dangme Bible readers, kε ke (Grk. afes, forgive, let go) in Matt 6:12 matches better with tɔmi ɔmε (wrongdoings, sins) rather than hiɔ ɔmε (Grk. ofeileemata, debts); in Mark 1:12, ha nε e ho (permitted him to go) is a better rendition of the Greek ekballoo (threw out/cast out); in Luke 24:25, Oo nyε juεmi he jɔ, (your mind has become cold) tones down the insult in anoeetoi translated as kuasiahi. The author’s translation of the texts would go a long way in helping Dangme Bible readers understand the said texts in context. The paper has thus, added Dangme translations and interpretations of Matt 6:12, Mark 1:12 and Luke 24:25 to the existing translations and interpretations of the texts.

scholarly journals A Critical Study of the Designation of Chapter as Ti by Asante – Twi Bible Readers

2020 ◽  
pp. 220-227
Author(s):  
Emmanuel Foster Asamoah ◽  
Jonathan Edward Tetteh Kuwornu-Adjaottor
Keyword(s):  
Analytical Method ◽  
Native Language ◽  
Mother Tongue ◽  
Literal Meaning ◽  
Critical Study ◽  
Word Of God ◽  
The Bible ◽  
Bible Reading

Bible reading is one of the purposeful activities Christians and users of the Bible engage in it to learn the word of God as well as learning new vocabularies of their native language, especially when they read in their mother-tongue. Asante-Twi Bible readers and users have designated ti for “chapter” in the reading of the Asante-Twi Bible. However, this does not carry the literal meaning of the text; thereby, not helping Asante-Twi Bible users to access the literal and right meaning for “chapter” in the Asante-Twi language. Using the analytical method in reading, this article argues that Asante-Twi Bible users should read chapter as ɔfa, for it carries the literal meaning of the text. Aside helping Asante-Twi Bible users to identify and ascertain the meaning of “chapter” in their language, which builds their vocabulary, it helps them to get the literal and right meaning of the text. The designation of ɔfa for “chapter” by Asante-Twi Bible users and readers keeps them from the “shock of recognition” of carrying a different meaning; it carries the literal and right meaning for “chapter” in the Asante-Twi language. This study has thus added an Akan meaning and translation of “chapter” to the knowledge of Bible reading in Akan, in general, and the Asante-Twi Bible reading communities, in particular. It is being recommended that Asante-Twi Bible users and readers should designate “chapter” as ɔfa in Bible reading which is done either silently or aloud at church, in their homes, or where ever, especially during church services, family devotions, or wherever, for academic and or spiritual purposes. Keywords: Asante-Twi Bible reading, Analytical Method, Chapter, Ti, and Ɔfa

scholarly journals Understanding and Interpretation of Revelation 1:8 by Some Asante-Twi Speaking Scholars

2020 ◽  
pp. 181-189 ◽  
Author(s):  
Emmanuel Foster Asamoah
Keyword(s):  
Mother Tongue ◽  
Greek Text ◽  
Bible Translation ◽  
The Bible ◽  
To Come ◽  
Koine Greek ◽  
The Church

Without Bible translation, it would have been very difficult for the Church to perform its preaching and teaching mandate in a new environment, for Scriptures were written in Hebrew, Aramaic, and Koine Greek. A faithful translation of the Bible allows the Church to help the local indigenes to understand the text and theologise aright in their mother-tongue. However, the Asante-Twi Bible, an example of a translated Bible has some text that have not been translated accurately. One of such is the translation of Revelation 1:8, the study area for this paper. The present translation of the Greek text in the Asante-Twi Bible does not allow God to possess an Ashanti name. This article delves into the study of the text with the lens of Ashanti scholars in the Asante-Twi context and an exegesis of the Greek text to look for the sameness in the Asante-Twi. The paper argues for the translation of Revelation 1:8 as: Mene Ahyεaseε ne Awieeε no, Awurade Nyankopɔn na ɔseε, deε ɔwɔ hɔ, na ɔwɔ hɔ dada na ɔreba, ade nyinaa so Tumfoɔ no (“I am the Alpha and Omega,” says the Lord God, who is, who was, and who is to come, the Almighty).

Sign in / Sign up

Export Citation Format

Share Document