Naaman and healing in Africa

In July 2018, I attended a conference on the topic of the Old Testament in Africa. One speaker, Professor Kpobi, gave examples of how the Old Testament brings helpful corrections to some problems and excesses that are arising in Christianity in Africa. Among the examples he gave was the story of the healing of Naaman.

In African traditional culture, the person wanting healing would have to go through an ordeal. The purpose of the ordeal is to show that they are serious. So the healer might ask the person to bring the tongue of lion, or some other very difficult thing. The ordeal might also involve the person drinking something dangerous. But the story of Naaman shows that the prophet demands no ordeal at all. Dipping in the Jordan river is not an ordeal. In fact, it is so much the anti-ordeal that Naaman balks. African Christian healers who demand ordeals may not realize it, but they are borrowing from their African traditional religion and not from the Scriptures.

Professor David Kpobi of Trinity Seminary, Accra, giving his presentation

In South Africa, some people became very ill after a Christian healer told them that they must drink gasoline. The Old Testament stories of healing bring correction to such practices.

Liturgy and translation

I grew up in a non-liturgical church. I was an adult before I attended in service in a liturgical church. When I got to Africa I found that there are quite a few liturgical churches here.

Presbyterian church in southern Ghana

For any of you haven’t experienced a liturgical church, one of their features is that they read a lot of Scripture during the service. In fact, many liturgical churches have a fixed set of readings that take them through much of the bible every couple years. Every Sunday, they read several different types of scriptures. For example, they might read a passage each from the Old Testament , Psalms , an Epistle , and the Gospels. Not long ago, I attended a liturgical church in rural Ghana. In the course of the service, five longish passages were read, first in a regional language, then in the language of the congregation. In another church service, the reading went on for 20 minutes.

This kind of worship is very well adapted to places where many of those attending church do not know how to read. For them, the liturgy is the only time during the week that they hear the Scriptures. In contrast, those attending a non liturgical church may hear only a few verses each Sunday, and they may get no overview of Scripture in spite of attending church for years.

In places where the Bible has not yet been translated, liturgical churches read the Bible in another language which sometimes is not well understood by the congregation. These churches are often the most ardent supporters the translation effort


The curse of knowledge

In his excellent YouTube video on good writing, Harvard professor Steven Pinker points out that the central problem of writing is “the curse of knowledge”. Here’s my favorite explanation of this curse:

The curse of knowledge means that the more familiar you are with something, the harder it is to put yourself in the shoes of someone who’s not familiar with that thing
A writer knows something that he wants to write down. Because he knows it he finds it very difficult to put himself in the place of his readers who don’t. That may lead him to leave out information his readers need because he wrongly assumes that they know it because he does.

The same thing happens with something called church language. It is quite common that Christians develop understandings of certain words in church. Then we speak them with the church understanding and hear them the same way. Some Christians will forget that people outside the church understand the words differently. Those Christians are suffering from the curse of knowledge.

I experienced this first hand in Burkina Faso. We were translating the story of John the Baptist. So I asked a local pastor how one said baptize in the language. He responded “bateezeng”. That is obviously just and adaptation of the English word. Aware of the problem of church language, I asked several people who did not attend church about ” bateezeng”. They all told me the same thing. It means to give a newborn its name on the 8th day. Of course, we can use “baptize” for naming in English too. I went back to the pastor and told him of the responses I got. He agreed that was what everyone understands by the word. We eventually found another word for baptize that communicated much better than bateezeng.

The curse of knowledge is one of the reasons why we have a step in the translation process called community testing. When a translator translates a passage, he does so knowing what he meant to say. He then finds it very hard to forget what he meant and read his translation for what is actually says. It helps to let the translation sit a while then come back to it, but a surer solution is community testing. The translators go out into the community and read each passage asking people what they heard. Because the people don’t suffer from the curse of knowledge, they will tell the translator what the translation really wrote, just like those people in Burkina Faso who told me that bateezeng meant giving a child a name.

What to count

If we ask how many languages have a translation of the Bible we get one number. But if we ask how many people have the Bible in their language we get a very different number.

Of the 7 billion people on our planet 6 billion have the Bible in their heart language, which is 86 percent. But only 9 percent of the world’s languages have the whole Bible. That’s 650 out of 7,000 languages. Another 23 percent of languages have the NT. So close to 1/3 of languages worldwide have at least the NT.

The situation in Ghana is similar. 87 percent of Ghanaians have the Bible in their language; very close to the 86 percent worldwide. But that’s only about a third of Ghana’s languages.

The large differences between the percentage of languages and the percentages of people are due, of course, to the fact that there are big languages and small. All of the biggest languages in Africa, for example, have the Bible.

Although there are still some larger languages without the whole Bible, translating the Bible into more languages is mostly about the smaller and often marginalized peoples – “the least of these”. Each new translation is not so much an attempt to change the world, but rather to create in-depth and lasting transformation in one place – to connect at the deepest level for lasting impact. It is also about including those not yet included in God’s kingdom.

Larger languages. Source: Wikipedia

Language and Christmas

Two stories typify Christmas. One the the story of the Shepherds and the other the story of the wise men. In both stories angels spoke, giving the wise men and shepherds information and instructions. We know that there were many languages spoken in the Middle East at the time, as there are today. So, in what languages did the angels speak? We can safely assume that they spoke in the language(s) of the shepherds and wise men because they intended to be understood.

It is almost certain that the Angels spoke to the shepherds in Aramaic as that was the language of most people.

For the wise men, it’s more complicated. The Bible says only that they came from “The east”. Without a location, it’s difficult to say what languages they spoke. But it’s more complicated than that. At that time people spoke different languages depending on their status in society. (Even today, that’s common in many places.) In any case, it is highly unlikely that God spoke to the wise men in Aramaic.

The Bible prophesies about the birth of Christ were written in Hebrew – a language the Angels did not use to speak to the shepherds or nor God to warn the wise men.

So, the first Christmas happened through translation.

On Christmas day this year, the story of Christmas will be told and celebrated in thousands of languages because of translation. Better, that number continues to grow. That transforms. One of my African friends tells of how his people first adopted a form of Christmas celebration from Western culture. Christmas was a time of wild, drunken parties. When the New Testament was translated into the language and people read it, the celebrations were radically transformed.

Through a glass darkly

For now we see through a glass, darkly –1 Corinthians 13:12
What does it mean to “see through a glass, darkly”? If we consult a newer translation we find that “glass” actually means mirror.

For now we see in a mirror dimly

1 Corinthians 13:12 (ESV)

It’s not that the King James translators got it wrong, not all. But the word has changed meaning since 1611. Even so, it is not clear why someone would see dimly when looking in a mirror. Reversed, yes. But dim?

The passage is obscure because mirrors have changed a LOT. For most of human history mirrors were both expensive and poor quality. A wealthy woman’s prized possession was sometimes an ornate mirror that would not be as good as a cheapie bought today. Mirrors were often polished metal. The surface would be uneven, and the reflective quality low. And that’s before the metal started tarnishing or corroding. And that was an expensive mirror most people would never see. So when the people of that time looked in a mirror they saw a dim and distorted reflection. When the author penned his words, he was reflecting his experience and that of everyone else when it came the mirrors of his day.

Many teanslators keep the mirror. A few do more polishing. They change the mirror to something that most readers will readily understand.
We don’t yet see things clearly. We’re squinting in a fog, peering through a mist.- 1 Corinthians 13:12
These different translation approaches are rooted in a philosophical question. What is the translator’s job? Is he or she venturing onto terrain that should be reserved for preachers and Bible teachers? In other words, has the translator left translation and moved on to interpretation? Many would say yes.

The other side worries that making a translation that can’t be understood without a knowledge of ancient times causes people to think that they can’t understand the Bible on their own, and so it harmfully elevates pastors and Bible interpreters while dimming the priesthood of all believers.

They also say that a translation today should be as clear as the original was in its day. When the Apostle Paul’s audience read “through a glass darkly” the phrase was perfectly clear. Therefore the translation should be equally transparent, rather than being like looking through a glass darkly or peering through a fog. You choose.

Greek mirror about 450 BC

Let the red reduce

I was with some Ghanaian colleagues presenting Bible translation at a Christian College in Accra. After the presentation, the dean of the college was taking an offering. He told the students “Let the red reduce”. This sentence is an example of implicit information. When something someone says or writes relies on information that is not directly expressed in what they said or wrote, then the meaning of their words depends on implicit information. In this case, the implicit information is behind the word “red”. Here’s how. The money of many countries has different colored bills for different denominations. Ghana is one of them.

Here are the bills, so that you can interpret the dean’s comments for yourself.

Just like all language, the Bible also contains passages that imply information that is not found in the words themselves like this one:

But when the fourteenth night was come, as we were driven up and down in Adria, about midnight the shipmen deemed that they drew near to some country; And sounded, and found it twenty fathoms: and when they had gone a little further, they sounded again, and found it fifteen fathoms. Then fearing lest we should have fallen upon rocks, they cast four anchors out of the stern, and wished for the day. (Acts 27 ESV)

The fact that the water was getting rapidly shallower confirmed that they were approaching land, but the text does not state this obvious fact. Approaching the land at night is dangerous, but the passage doesn’t say that either, although it does say that the sailors are concerned about shipwreck and take action – they drop anchors. The anchors are designed to stop or slow the ship, another piece of obvious and therefore implied information.

What if you were translating for a landlocked people who had never seen the ocean and had no lakes? Would they know that the decreasing depth of the water meant land was approaching, that this was dangerous and that dropping anchors would slow the ship and help prevent disaster? For them, this passage might be as obscure as “Let the red reduce” was for most of you.

The Dean also said, “Give me brown, I will smile.”The Dean’s comments are analogous to an American preacher encouraging people to put fewer Georges in the offering and to even throw in some Bens.

By the way, we used to use the Acts 27 shipwreck passage in seminars on advanced translation principles in Burkina Faso – a landlocked country where most people have not seen an ocean or a lake large enough to navigate with a ship.

Ensuring quality

It is very important that translations of the Bible be accurate. So how do we do that for translations in smaller languages? Well, that’s not as simple as doing just one thing.

  • The first step is to select the translators with care. If done well, that is a multi-step process in itself.
  • Then we train the translators in seminars and on the job.
  • Then the translators get helps and specialized software. Today, most of the helps are computer based.
  • It is crucial to train at least two Translators and have them work as a team, confirming each other’s work and working through difficult translation problems together.
  • For thorny problems, the translators should be exposed to the solutions found in nearby languages. So they should have the opportunity to work together with other translators, especially those with experience.
  • Next, the translators meet with groups of local people and read the translation with them, asking what the people understand.
  • Finally, a translation expert goes over the translation with them verse by verse. This is as much for training and for improving the translation as it is for giving approval for printing.

These steps are repeated over and over. Each book of the Bible goes through this process. For longer books, just part of it might go through this process then the rest later. Because the translators learn through the process and their translations get better and go faster, it is better to run through the complete process with smaller portions of translation, especially at the beginning. I have seen cases where translators took the whole New Testament though only first few steps. Then when they got to the next steps, they learned things that caused them to go back and revise all they had done. What’s a waste of time and money.

These days, people are experimenting with changes to this process with a view to making translation go faster and cost less. I think that’s great, as long as accuracy doesn’t suffer.

Translation consultant Matthieu Ouattara training translators in Abidjan

Threshing sledge

Behold, I make of you a threshing sledge, new, sharp, and having teeth; you shall thresh the mountains and crush them, and you shall make the hills like chaff; Isaiah 41:15-16 ESV
Translating unknown objects is one of the more interesting translation problems. The text above speaks of a threshing sledge, a farm implement no longer in use in most of the world. The threshing sledge is unknown to most Americans of whom only 2% are farmers and even they don’t use threshing sledges. The New Living Translation gets around the problem by using a more generic term for sledge, calling it an instrument.
You will be a new threshing instrument with many sharp teeth.
Isaiah 41:15-16
Using a more generic term is a frequently-used method for dealing with unknown objects. When the Bible mentions an unknown animal, the best translation may be “an animal called…”
English speakers have an advantage, especially in these days of Google search. You can Google threshing sledge and find out about them. Or you can consult a Bible dictionary or encyclopedia. Those who speak small languages don’t have those options. That puts more responsibility on the transistor, widening the acceptable translation options, in my opinion.
When a passage mentions an unknown item, it can be a distraction. Readers tend to focus on the unknown item, distracting them from the meaning of the text. The meaning of the passage can get lost in the details. You can research threshing sledge all you want: finding out that it was made of wood studded with pieces of flint, and that it was used to separate the edible parts of grain from the inedible. But that detail adds little, if anything, to the point of this particular passage. It’s a classic case of not seeing the forest for the trees. Here’s a translation of the passage that translates little-known and unknown terms as generically as possible in order to get to the point.

Look, I’ll make you into such a powerful, sharp-toothed new farm implement that you’ll grind up mountains and hills into flakes blown away by the wind.

In this translstion threshing sledge becomes more generic – a farm implement (which it is). Thresh become more generic too – grind up. Finally chaff become the much more genetic flakes. The details could be put in footnotes. To my mind, the loss of detail is more than compensated by this translation returning the passage to its intended focus and power.
Whether you agree with this particular use of generics for translating unknown or little-known objects, I hope I have given you a little window into the practice of translation

Man with threshing sledge 1937


The word of the year for 2016, according to Oxford Dictionaries, was post-truth. In 2013 is was selfie. Whether we agree with these choices or not, one thing is very clear – English is adding new words and some of the new words are very widely used. In Ghana, an English word invented by Ghanaians is getting lots of exposure. That word is galamsey. But you won’t find galamsey in any of the major on-line dictionaries of English. It is absent from, Merriam-Webster and the Oxford Dictionary on-line, even though the latter lists other Ghana-isms such as outdooring.

Galamsey refers to illegal or informal mining, usually for gold. Ghana is known for its gold as its former name, The Gold Coast, implies. There are gold mining companies, but there are also other kinds of mining. One is informal mining carried out with hand tools by Ghanaian individuals, not companies. These mines are not regulated. They are both unsafe and they pose some environmental risks. The conditions are sometimes deplorable as you can see by doing a Google Image search for galamsey.

But galamsey is not just informal mining by hand. Some unregistered mining operations use large machinery. These can degrade the local environment to the point where local people start complaining. There has been a recent push in society and by the government to put a stop to galamsey. Even though the word has been around for years, I heard it for the first time in the last few months and now I hear it all the time.

The human mind and human societies are language factories constantly churning out new words and phrases and taking a plow to the settled ground of old words and phrases, turning them over and over. Did you know that “nice” meant “precise” in the 18th century and until fairly recently some English teachers taught that was the correct meaning? Or that in the 14th century it meant “foolish”, then “wanton” or “lascivious” in the 15th century?

So even though a translation stays exactly the same, it’s meaning is changing. To keep the meaning the same, sometimes the words need to change. That is why modern translations such as English Standard Version are updated regularly. By updating the translations where words have changed meaning, the translators are working hard to keep the meaning the same. For the same reason, translations in Africa will need to be revised when the languages change.

Here are some other words Ghanaians use in English to talk about things in their context for which English does not have good word or phrase: