In late April, four of the Ashɛ translation team were in Gardi — deep inside Ashɛ land — to greet chiefs and others, and to participate in an Ishɛ language service on the Sunday.
While Arams often complains about how things aren’t as they used to be, many children and adults swamped Moses’ house to look at the strange visitors and to listen to the Ishɛ story that we’ve studied together and which Arams told to the attentive audience.
2018 was something of a departure from normal patterns for Ashe and for me. To the surprise of many, I did almost no checking of translation with Ashe, but focussed on studying 6 Ashe stories – some true, some folk tales. I had reasons to think this was absolutely necessary, and even though it’s taken much longer than I had hoped to get this far, I’m encouraged by the fruit and the potential we are starting to approach to do better Bible translation as a team.
The Frustration of Skipping the Discourse Study
I (David) had checked a lot of the translation of Luke’s gospel in Ishɛ from 2016-2017. We used back translations (explain it in English) to understand what the Ishɛ language was meaning, but often I really wanted to ask questions about translation choices that the translators were not able to answer adequately. All they could do was to say ‘this word in Ishɛ means this in English’. I was never satisfied with that but there was no more we could really do.
In the course of trying to compare the style of natural storytelling in Koro Wachi language with what’s in the Bible, we looked at a seasonally appropriate passage:
“That time, angels that accepted strangers in heaven many appeared and they came with the angels.”
Luke 2:13, the Koro Wachi translation draft, as explained in English.
That’s how the Koro Wachi translator explained the current translation of Luke 2:13. I must admit I was somewhat puzzled as I asked about each word of the Koro translation in turn. It wasn’t what I was quite expecting. Suddenly the penny dropped! Of course! Who welcomes strangers but a generous “host”? And this is what the original Koro Wachi translator understood when he read Suddenly a great company of the heavenly host appeared… in his NIV Bible. If these were heavenly hosts then they must be angels welcoming people to heaven. It all makes some kind of sense.
But of course it’s based on a tragic misunderstanding of the NIV English. Had the original translator looked at the Good News version ‘a great army of heaven’s angels’ then they may have done better, but how were they to know what to choose? Since ‘host’ (one welcoming guests) is a familiar concept and ‘heavenly host’ features in not only the NIV but in the KJV, ASV, ESV, RSV, NRSV, NASB (even the NLT!) why would a bilingual translator who considered himself to know English adequately suspect anything could be wrong?
I had an interesting chat over the summer with someone wrestling with how to communicate ‘in Christ‘ in his location/language. This is an ongoing and troubling translation issue, because clearly ‘in Christ’ is an important topic in Paul’s writing and yet a little difficult to talk about clearly because it’s actually rather odd English.
‘In Christ’ is a somewhat literal rendering of the original Greek ἐν Χριστῳ and quite possibly a Hebrew/Aramaic original concept may underlie it.
Most people around the world speak more than one language.
That shouldn’t be news, but in the English-speaking monolingual world, we may need to remind ourselves of this fact.
One language may be used at home and informally, but in a multilingual world, it’s useful to be able to communicate with people who speak different languages. People with different home languages might share a common language or a ‘trade language’ (especially for the marketplace). These are known as ‘languages of wider communication’. English is obviously one, and so is Hausa (used in northern Nigeria), Mandarin Chinese (for China), Spanish etc. Unfortunately while I can greet people and buy my tomatoes using Hausa, when I try to go much deeper in the language I come up against a problem. Any Language of Wider Communication is also frequently a Language of Wilder Confusion.
Just under 2 weeks ago we were shocked by the news of a colleague’s sudden death.
Naboth Musa was only 23 years old, but had been a tremendous answer to prayer for the venerable Duya Bible Translation project. Most recently I had helped get him and his colleagues set up to record several books of the New Testament in Duya language ahead of a month of community testing, and he took to it surprisingly quickly.
Please, #pray for the family, friends, and colleagues of Naboth Musa, a member of the Duya translation team in #Nigeria, who died a few days ago. (In the attached photo he is wearing the checked shirt). He had only recently recorded Matthew, Galatians & Colossians on audio, pic.twitter.com/8qTP1gDKw9
Why do we so often struggle to start and maintain Bible translation projects and encourage the use of completed scriptures? Is it possible that we’re offering a solution to a problem that few really recognise?
And some followup questions:
If it’s not obvious to pastors and people that translating the Bible is a Good Thing™ then should we launch into it anyway? If we can only encourage a nibble of interest by dangling the carrot of ‘language preservation’ or ‘raising language status’ is it then a good idea to set a Bible translation in motion? What’s the point of taking years to build a lifeboat that no-one sees the need of? Build it and they will come? Really?
Increasingly often I seem to be learning that the more you know, the more you realise you don’t understand. There’s a particular kind of things I’m learning at the moment – English as a Language of Wider Confusion. Words that I’ve been using turn out to mean different things to my hearers than I intend and I keep realising that I’ve probably been misleading people completely unwittingly.
So far BUSH and JARGON have fallen. The latest victim is CONTEXT.