Examining the Translation and the Interpretation of Ᾱμπɛλος (Ampelos) and κλῆμᾱ(Klema) as Bobe and Ban/Mman in John 15:1-5 of the Asante-Twi Bible

Jesus used the vine in the last of his “I AM” predictions in the gospel of John. In this discourse, Jesus used the vine which was familiar to his audience for better understanding and appreciation of God’s word. Great work has been done on the analogy of the vine by scholars and theologians however, little work has been done on the translation of the Greek words, ᾱμπɛλος (ampelos) and κλῆμᾱ (klema) as used in the Asante-Twi Bible. Using the mother-tongue biblical hermeneutics methodology, this article examines the translation and interpretation of ᾱμπɛλος and κλῆμᾱ in the Asante-Twi Bible in comparison with five Ghanaian mother-tongue Bibles namely, the Akuapem-Twi Bible, the Fante Bible, and the Ga, Ewe and the Frafra Bibles. The findings show that translators used varied approaches to render ᾱμπɛλος and κλῆμᾱ to suit the understanding of the indigenes. Some translators used transliteration or literal approach, others coined their own words having consulted the indigenes about better terminologies that will suit their understanding of some difficult texts. This article makes a contribution to the need to re-translate and re-interpret the words bobe and ban particularly in the Asante-Twi Bible to avoid speculation. KEYWORDS: Mother-tongue, translation, interpretation, Asante-Twi

The Canticle of the Creatures as Hypotext behind Dante’s Pater Noster

The article analyses Dante’s explanatory paraphrase and exegesis of the Lord’s Prayer, which opens the eleventh canto (v. 1–24) of Purgatory. The author reminds us that the prayer is the only one fully recited in the entire Comedy and this devotional practice is in line with the Franciscan prescription to recite it in the sixth hour of the Divine Office when Christ died on the cross. The prayer is reported by the poet on the first terrace of Purgatory, where the proud and vainglorious must learn the virtue of humility, and therefore it symbolizes the perfect reciprocity between man and Godhead. Dante collates and amplifies the two complementary Latin versions of the Lord’s Prayer from Matthew 6: 9–13 and Luke 11: 2–4. The two synoptic texts are supplemented by the Gospel of John, from which Dante takes the concept of celestial bread (manna) – the flesh and the blood of Christ – which nourishes, liberates and sanctifies Christians. Apart from the Bible, Dante also draws upon the Augustinian and Tomistic traditions. However, the main hypotext behind the prayer, which is neither cited nor acknowledged in any explicit form in the Comedy, is the Franciscan Laudes creaturarum (“Canticle of the Creatures”), also known as the Canticle of the Brother Sun. Written in vernacular by St. Francis himself, who is also the author of the Expositio in Pater noster, the Canticle was still recited and sung together with the Lord’s Prayer in the Franciscan communities in Dante’s time. Moreover, following the parallel readings popular nowadays in Dante studies, the author argues that Purgatorio 11 may be elucidated in the context of Paradiso 11, which is the Franciscan canto par excellence, and taken together they both offset cantos 10, 11, 12 of Inferno, which are based on the sin of pride (superbia). The denunciation of pride in and around canto 11 of Inferno alludes to humility – the remedy of such pride in Purgatory 11, which in turn prepares the reader for the encounter with St. Francis – the paragon of humility – in Paradiso 11. The author concludes that the Dantean paraphrase of the Lord’s Prayer is no less than an elaborate exegesis and homage to Christ and His teachings, something which is encompassed in a nutshell in the Sermon on the Mount.

Gadamerian and Chinese Philosophical Reflections on the Developments of Chung-ying Cheng’s Post-Dialogue Onto-hermeneutic Philosophy

In light of developments in Chung-ying Cheng’s (1935-) onto-hermeneutic philosophy during the years after his dialogue with Hans-Georg Gadamer (1900–2002) took place in Heidelberg in May 2000, I explore several new issues related to Cheng’s understanding of Gadamer’s hermeneutic philosophy. First of all, I argue that Cheng has not addressed the vital concept of the “inner word” in Gadamer’s Truth and Method, and point toward some of its fecund hermeneutic significance, especially with regard to its characterization of Sprache/Language and its dynamics within human understanding. Secondly, I underscore the fact that Cheng (and the majority of other contemporary Chinese philosophers) have not understood the profound impact of Christian philosophical writings in Gadamer’s work, particularly in his claim that Christian ontology offers an alternative to ancient Greek ontologies that are “categorically significant.” Finally, I describe and analyze the development of a new theistic understanding of reality within Cheng’s post-dialogue publications, suggesting ways of critically advancing his claims in the light of Gadamer’s account of the “inner word” and the Christian ontological claims grounded in the logos-theology as presented in the prologue to the Gospel of John.

A Philological Study of the Reflexive-Possessive Use of Personal Pronouns in the Fourth Gospel

This study provides a philological analysis of all the occurrences of personal pronouns with reflexive-possessive meaning in the Gospel of John. Here, the author argues that the Gospel highly conforms to the rule of Classical Greek that the deictic force of the article suffices to identify the possessor when it is clear in the literary context who the possessor is. This high conformity enables the author to specify in which cases personal pronouns are strictly necessary to indicate the possessor and where they are redundant. Exegetical case studies (e.g., John 6:52) illustrate the implications of this study for the interpretation of the Gospel.

The Pericope Adulterae (John 7:53–8:11): Jesus’ Answer, an Offer of Life to Suffering Women

This article explores a probable motivation for the insertion of the Pericope Adulterae (John 7:53–8:11) in the Gospel of John in consideration of the motive of ‘living/life’ used by the gospel writer. Using John 8:12 as the starting point of this investigation, the article focuses on the warning to the Israelites against idolatry with specific attention to the warning against worshiping the sun, the moon, and the stars (Deuteronomy 4:15–20). It also deals with the Feast of Tabernacles, which is the direct context in which Jesus declared that he is the light of the world. The water ceremony also plays a central role in understanding the bigger picture that unfolds, as well as the Early Church’s struggle against heretical Christological teachings of who Jesus was with regard to his human nature and his divine nature.