Workshop Notes: Isaiah in Sara Kaba Deme

Today I am looking through my notes from a translation checking workshop back in January, when we checked the first 43 chapters of Isaiah in the Sara Kaba Deme language.  For those of you who are interested in the details of translation work, here are some extracts of several problems we encountered as we edited this portion of the Deme translation.


MISUNDERSTANDING: Isaiah 1:8 "besieged city"

The word "besieged" is often confusing for the Chadian translators.  The word for "besiege" in French is assiéger which some translators confuse with siéger which means "to be headquartered".  As a result, the word often gets translated as though the army had already conquered and invaded the city, not sitting outside the gates attacking it.  Whenever I see this word, I have to be careful to check it to make sure the translators have understood and translated it correctly.

WRONG IMPLICATION: Isaiah 1:11 "I am full of the burnt offerings"

When translating the word "full" in the first draft of the Deme translation, they had used a word which has a positive implication, like when a person is comfortable and happy after a good meal.  But in the context of the passage, when the Lord says "I am full", it is in a negative sense: He has had enough of their hypocritical offerings and can't stand to have any more.  Therefore the translators changed to a word that has a less positive implication, like when a husband doesn't like the meal his wife cooked and doesn't want to eat any more of it.

UNNATURAL OR UNCLEAR WORDING: Isaiah 13:18 "the fruit of the womb"

The Hebrew idiom "fruit of the womb" was difficult to translate in Deme.  First they tried a very literal translation:

kana ngi ka tei 'j keme deɓee
fruit which goes out of the bellies of people
This was both unnatural and unclear in Deme.  They do not refer to offspring as fruit in this metaphorical way, so it wouldn't make very good sense to the readers.  However, they can use the word harvest as a metaphor.  Since a harvest is collecting fruit, it seemed like a good solution.

However, when we made the necessary change, we encountered another problem.  The expression for harvest in Deme is literally "gathering harvest people", and the word for "womb" was translated "belly of a person" so that the translation then looked like this:
 kam kōho deɓee ngi k tei 'j keme m deɓee
gathering harvest people which comes out of the bellies of people
To repeat the word "deɓee" (people) twice sounded awkward and unnatural in Deme.  So instead they translated womb as "belly of a woman".  This worked well and sounded smooth and natural in Deme.  So the corrected translation after our work looked like this:
kam kōho deɓee ngi k tei 'j keme m mandaá
gathering harvest people which comes out of the bellies of women
 It may not be good English, but it is good, clear Sara Kaba Deme!

 AMBIGUOUS PRONOUN: Isaiah 14:25: "then shall his yoke depart from off them"

In the context, it is pretty clear that "them" is referring to Israel, but in Deme this wasn't clear until they replaced the pronoun with the antecedent: "then shall his yoke depart from off Israel".  We often make this kind of clarification for pronouns (as long as antecedent is indeed clear in the context).  It is not removing or adding anything to the biblical text; simply translating it in a way that will be just as clear to the Deme readers as it was to the original Hebrew readers.

UNFAMILIAR OBJECT: Isaiah 38:8 "sundial of Ahaz"

There are several ways to handle translating unfamiliar words.  In Deme, the method we use the most often is to use a compound word or short descriptive phrase.  But it is sometimes difficult to find a phrase that is really clear.  The word "sundial" was hard, but finally the translators decided to say "thing to measure time".

Translating Seasons



I have found that translating words for seasons of the year can be quite confusing in Chad.  Chadian seasons don’t line up the same as Middle Eastern seasons at all.  So for example, in Israel, July is in the summer, which is the dryest season.  January is in the winter, which is the rainy season.  Even though Chad has two seasons and not four, Chadians would also think of July as being in the “summer” and January in the “winter”.  So far, so good.  But then comes a catch.  In Chad, July/summer is in the rainy season, but January/winter is the middle of the dry season!  The times of the year for planting and harvesting are also different in Chad than in Israel.

This makes it quite confusing to translate when the Bible starts talking about harvest and planting and rain and heat and cold.  If we aren’t careful, the translation can actually end up unintentionally saying the exact opposite of what the Hebrew text says.  It gets so confusing at times that as we check the translation, we often have to refer to a chart that shows how the seasons and planting/harvest times in the Middle East line up with the months of the year.  We often have to discuss it quite a bit before we can decide how to translate the biblical term in a way that accurately reflects what the text is saying.  I will give a couple of examples.

Summer

We have to be very careful when translating the word "summer".  You might think that it would be enough to say something like “hot season” but this doesn’t always work in the context of the passage.  
In Israel, summer includes three events that happen during the same time of year: the hot season, the harvest, and the dry season.  But in Chad, these things don’t happen at the same time of the year: the harvest is at the end of the rainy season, and the hot season is in the latter half of the long dry season. So there are words for hot season, harvest, and dry season, but nothing that means all three.  This means we have to be careful what we are saying when we translate the word “summer”.

For example, when it says in the book of Proverbs that "he who gathers in summer is a wise son" there it means summer as the harvest time.  In Chadian languages, if we said “he who gathers in the hot season” this would mean the very hot, very dry season in Chad, when the fields are producing nothing.  It would completely omit the point of the verse, which is saying that a person should work diligently to gather his food during harvest time, while the fields are producing abundant food.  So instead the Chadian languages have to say “he who gathers in the harvest time”.

So we can’t always translate “summer” in the same way.  We actually have to use three different expressions, depending on the context: hot season, or dry season, or harvest time. Each time we see the word "summer", we have to decide which of our three terms we need to use ... otherwise the translation will say quite the wrong thing!

Latter Rain

Recently I have been preparing to check the translation of the book of Hosea for one Chadian language.  Hosea 6:3 mentions the “latter rain” which is translated in the most popular French version as “spring rain” - a perfectly accurate translation in French, since the Hebrew word is referring to the last rain of the Middle Eastern spring in March-May.  The translators, seeing “spring rain” in the French, quite logically connected it with the light April-May rain we usually get in Chad.  The only problem is that in Chad this is the FIRST rain of the year, not the last rain.  So “latter rain” was translated “first rain”.  Hmm, it’s a good thing I have that chart of the seasons of the year in Israel: It looks like we are going to need it yet again!

Translating "half"

In my last prayer letter, I mentioned the difficulty one translation team had in translating 1 Kings 10:7. I thought some people might be interested in knowing more details about it – why it was a problem and how we finally found a solution.

In this verse, the queen of Sheba tells about how she’d heard so much about King Solomon’s greatness, and says “the half was not told me”. That might sound pretty clear and straightforward, but we quickly ran into difficulties in translating it into Sara Kaba Dem.

If you have followed my ministry for a while, you will remember that our workshops are not translating sessions, but editing sessions. The team had already prepared a rough draft of the entire book of 1 Kings before coming to the workshop, and we were checking it over verse-by-verse to see what needed to be edited. For each verse, the translator, Job Hondo, read it first in Sara Kaba Dem so that the entire team could hear how the translation sounds. Then he translated it orally back into French to help me understand what the translation was saying (I had already received and studied a written back-translation, but it is helpful to do it orally too).

When Job came to 1 Kings 10:7, he started reading the rough draft, then stopped when he came to the part about “the half”. Even without looking at a Bible in any other language, he saw that the first attempt to translate it wouldn’t work, as it didn’t make sense in Dem.

“What does the Hebrew say here?” he asked.

The biblical text is pretty straightforward, and it was soon clear to everyone what it meant: “The half was not told to me.” But translating that into Sara Kaba Dem was another matter.

There were two hurdles to overcome. One is that there is no true passive voice in Dem; that is, they can’t say “was not told me”. They have to use the active voice: “did not tell me”. This lack of a passive voice is true of many languages throughout the world, and can sometimes make translation difficult. But in this case, the solution was not difficult. Although Sara Kaba Dem does not have a passive, they can use a verb in an impersonal sense - that is, without expressly stating who did the action: “[They] did not tell me.”

The second hurdle was much more difficult, and the translators puzzled together over what to do about it. The Sara Kaba Dem language, like many other languages in the Sara language family, does not have specific words for fractions, like “half” or “quarter”. They can say something like “one part in two” or “one part in four”, but that didn’t work in 1 Kings 10:7, as it is referring to words and not to a physical object or group of objects that can be divided up.

“We just don’t have a word for ‘half’ in our language!” the translators complained.

They tried another solution: “They didn’t tell me all of it.” This made good sense in Dem, but missed much of the force of the queen’s words, since “not all” doesn't exclude "most". According to the queen, she hadn’t even been told half of the truth.

Sometimes, when we are stumped on a problem, it is better to make a note and come back to it later, after we’ve all had time to think about it. So we moved on to other issues for the rest of the day.

Later that evening, it occurred to me that I had among the files on my computer a copy of the recently edited book of 1 Kings from one of our other translation projects, the Sara Madjingaye language. This is an important Chadian language, used between different tribes as a trade language, so the Sara Kaba Dem translators can all read it quite well. Also, it is quite closely related to Dem and shares many vocabulary items and grammatical structures. So there was a good chance that they had already worked through the same translation difficulty in 1 Kings 10:7. Perhaps they had found a solution that would give ideas for how to translate the verse in Sara Kaba Dem.

So the next day, I pulled up the Sara translation of 1 Kings 10 and found verse 7. The Dem translators took a moment to read it. I can’t read Sara very well but was able to get the general gist of what it was saying.

“Ah, nus!” the translators exclaimed as they read the Sara translation. Sure enough, the Sara translators had found a word that worked.

Even though I don’t know Sara too well, I recognized the word nus (pronounced like the English word “noose”). It is not an original Sara word; it comes from Arabic, but it is commonly used to mean half or partial. For example, if someone is pouring you a cup of tea, and you don’t want a full glass, you say “nus nus”. This Arabic word has also been brought over into Sara Kaba Dem and is pronounced nusu.

At last, we had a word for “half” that would work. After just a few short minutes’ discussion, the Dem team had a translation of 1 Kings 10:7 that both made sense in Dem and kept the meaning and impact of the Hebrew text.

Here in Chad, we are surrounded by multiple ethnic groups, each with its own unique culture as well as its own language. This brings some interesting challenges, and it also means we have much work to do in Bible translation work! But in the case of 1 Kings 10:7, the fact that we have multiple Bible translation projects was a help, as some languages face similar difficulties and can help each other find a solution.

If only we had the whole Bible in our language...

I was both encouraged and challenged by a comment from one of the new Bible school students recently: "I know the New Testament pretty well, because it has been printed in Sara Kaba Naa [the student's mother tongue]. But I don't know the Old Testament very well because it hasn't been printed yet." This observation was after just one day of Bible doctrine class. It didn't take long for him to discover how much he needs to have the whole Bible in his own language! May God grant that someday before too many more years have passed, the Sara Kaba Naa people will have the entire Bible in their own language.

Sara Madjingaye: a trade language in need of the Scriptures


Location of Sara Madjingaye speakers
Sara Madjingaye is an important language of southern Chad, with between 200,000 and 400,000 native speakers. There are also many second-language speakers, since it is used as a local trade language.  This makes it the largest and most predominant Chadian language that we are currently working with, and therefore a translation of the Scriptures into Sara Madjingaye is particularly important for the area.

The Sara Madjingaye translation team
We praise the Lord that the New Testament was published in Sara Madjingaye some years ago; however, the Old Testament is still in the process and has suffered delays for various reasons, including the tragic death of a Chadian translation consultant several years ago.  Since then, an American consultant has begun full-time ministry in Chad, and two more Sara Madjingaye believers have joined the translation team.  This should help the translation to move along more quickly.  Our goal is to complete the Sara Madjingaye Bible by 2016.

Please pray:
Torta at a training workshop
  • For translators Noubadoumadji, Madjissem, Nayedi, and Torta, that the Lord will give them wisdom as they translate and unity as a team.
  • That the Lord will provide for the personal needs of the translators, so that they will be able to translate without worries and distractions.
  • That the translation will be finished by the goal date of 2016.
  • For funds to print the translation.
Reading the Sara Majingaye New Testament for the first time



Introducing the Dagba

 Dagba is a language spoken by about 44,000 people in northern Central African Republic and southern Chad.  No Bible has ever been published in this language, nor have any other books have been published in Dagba except for a hymnbook and some literacy primers. 

  

The speakers of the Dagba language live in CAR and Chad.

This situation is soon to change.  The Dagba translation team is now completing the final checks on the Dagba New Testament, which is scheduled to be printed next year.
Translator Koyan Martin
Assistant translator Naoyal Réné

Please pray and praise the Lord with us:
  • Praise the Lord that the New Testament is so close to being finished.
  • Pray for wisdom for translators Martin and Réné, and consultant Susan Hossack, as they make the final corrections to the translation.
  • Pray that the translation of the Dagba New Testament will soon be finished and printed.
  • Praise the Lord that all the needed funds for the printing of the Dagba NT have come in!
  • Keep praying for other language groups around the world who are in various stages of translating the Scriptures into their languages.



Pray for the Rito New Testament

This is a thrilling time to be a part of the ministry of Bibles International, as we are currently printing more Bible translations than at any other time in our history.  It seems that every few months I hear of another project that is finally finished, and I can once again rejoice with those who are now able to read the Scriptures in their mother tongue.  Just this past weekend, two more New Testaments were dedicated in southeast Asia.  Others are scheduled to be printed soon, and they need your special prayers at this time.  Satan does not want God's Word to spread, and will do all he can to prevent it.  Please pray with us that "the word of the Lord may have free course, and be glorified" (1 Thess 3:1).

I'd like to start introducing you to some of these needy language groups, and to the men and women who are working diligently to translate the Bible into their own languages.  So keep watching in the "Ministry Notes" section for occasional updates and profiles of our Bible translation projects.

THE RITO NEW TESTAMENT
Rito is spoken in northern CAR and southern Chad



Rito translators Ndjoni Elisée and Kounandji Gilbert
The language group that I'd like to introduce to you today is the Rito language.  This language is spoken by over 20,000 people in northern Central African Republic and southern Chad.  There is no Bible printed in this language, in fact, there is nothing at all published in Rito except the literacy primers that are used to teach people to read the language.  So the first full-length book that people will read in Rito will be the New Testament!

What is even more exciting is that the Rito New Testament is nearly finished!  Translators Gilbert and Ndjoni, along with BI consultant Susan Hossack, are working on making the final corrections to the translation in preparation for printing.  If all goes well, the Rito people will have their New Testament in their hands next year!

HOW YOU CAN PRAY
Here are some ways that you can pray for the Rito New Testament project:

  •  Pray that the Lord will give wisdom and strength to Gilbert, Ndjoni, and Susan as they complete the translation.
  • Pray that they will be able to finish the final corrections on the translation this year so that it can be printed next year.
  • Pray for the financial needs of the project.  It is expensive to produce a Bible translation!  About $9,182 are still needed to cover the printing costs of the Rito New Testament.

    Ndjoni listens intently during a translator training workshop
HOW YOU CAN HELP
If you are interested in helping with the financial needs of the Rito New Testament project, here are some ideas:
  • Designate a special missions offering, Sunday School offering, or VBS project toward the Rito New Testament. For more information, contact inbox@biblesint.org.
  • Make the Rito a special family prayer/financial project.  You may like to request a special family devotional packet with information about the Rito project for the whole family, and instructions on how your kids can make their own "Bible Banks" to save money for the project.  Just $4.25 will print one New Testament, so this is something even children can be involved in.  To request a packet, email inbox@biblesint.org with "Family Prayer Project" in the subject line.


Thank you for praying! 

Map original source: User Eric Gaba in Wikipedia, http://en.wikipedia.org/wiki/File:African_continent-en.svg.

What Does a Consultant Do All Day?

I have discussed various aspects of a consultant's work in previous posts, attempting to give you a picture of what a consultant's ministry entails. But this week, one of my coworkers in Chad did such a good job of summarizing a consultant's work that, at the risk of being redundant, I obtained his permission to quote it.

First, though, let me refresh you on a few basic details. Normally in our translation work, it is the mother-tongue speakers of a language who actually translate the Bible. They act as the experts in their language, making sure that the translation is clear and natural. They work with experts in the biblical language and Bible translation, who help them make sure it is accurate according to the original languages.

Now, with that in mind, let's see how this works...
Periodically, throughout the year, the translator will meet with the translation consultant. These meetings or workshops, as we call them, are intense and last from a few days to two weeks. This is when the translation really comes to its final form.

However, before the translation workshop takes place the translation consultant prepares for it ahead of time. Before the workshop, the consultant previews the translation work. Now, it is important to keep in mind that normally the consultant does not know the language that he is checking. So how does he check the work?

The consultant checks the translation with the help of the Interlinear. The Interlinear is simply a copy of the translation that includes a translation of each word in French underneath. By looking at the French words the consultant can understand the translation very well. As he compares the Interlinear translation with the Hebrew or Greek Biblical text, he makes notes where the translation may not be accurate.

Then the translator and consultant make corrections during the workshop. The consultant goes through his list of notes and discusses the possible translation problems with the translator. Sometimes the mistakes are simple, like an omission of a period. At other times, an entire phrase needs to be changed because the translator misunderstood what the Biblical text was saying. The workshop is one of the most important steps in the translation process because it is at this time that the translation is put in its final form.

The cycle repeats after the workshop. The consultant prepares for another language group. He then meets with them to discuss corrections.

The work of a consultant is a full-time job. A full schedule would include about six two-week workshops per year. Considering preparation time, travel, and managing other translation and ministry tasks, the hours fill up. And this is a major problem today in translation ministry world wide: a shortage of consultants.

This helps explain a little of what I do all day. Yes, much of my time is spent alone at my desk, but not all of it. Being on the field allows us the opportunity to preach in the churches, to teach in the Bible school, and to share the good news of Jesus with those around us. This is what we do, and we are excited to do it. Thank you helping us so that we can.
I hope this helps to give you another glimpse at what I will be doing on the field. Yes, I will be spending a lot of time studying and preparing for workshops, but I will also be involved in church ministries (no, not preaching, however!) and sharing Christ with those around me. Currently, I spend most of my days on deputation activities and preparing myself for consultant work. Although this is very important too, I am eager for the day when I will be able to devote my full attention to my ministry in Africa. Thank you all for your support and prayers!

LEFT: Two Bibles International translation consultants hard at work in a translation workshop in Africa.

Confronting the Word of God

Recently, Bibles International held its annual Harvest Dinner, where much is done to promote awareness of the needs of Bible translation. I am never able to attend because of deputation meetings, but I always hear of the results. This year the focus was Chad, so it is very close to my heart! The main speaker was Mark Seymour, a former missionary in Chad. The written transcript of his message is exciting to read! Here is an excerpt from it (click here to read the whole article):

A week after the Sara Madjingaye New Testament arrived in Chad, I decided to take an evangelistic trip with a group of Bible School students which would allow us to use and distribute the New Testaments. Many people were saved over that weekend as people heard the Gospel in their own language. On the way home, I had to stop the vehicle due to rain. When I did, the vehicle was surrounded by a whole group of tribal initiates who worship Satan. You could feel the evil and danger. The leader, a tall Sara man, came up to the passenger side window of the truck and asked the pastor for something to eat or money to buy food. The group of initiates all carried whips and they are allowed to beat those who do not help them. While I was trying to decide what to do, the pastor took one of the New Testaments, put it through the window into the face of the initiate leader. He then said “This is the Word of God. This book says what you are doing is sin and we will not give you anything or help you in any way.” I really thought that the pastor could have been a little more diplomatic! You could sense the spiritual battle going on. Then the leader gave a huge laugh and the group disappeared into the bush. It was a no nonsense battle between Satan and the Word of God! The impact of the power of the Word in the culture! The Word also impacts lives, as the pastor confronting with the Word of God in hand that day was one of the pastors who had compromised years earlier [under a country-wide persecution in the '70s]!

What if they don't have a word for that?

I'm often asked what we do when we need to translate a word in the Bible that doesn't exist in a language. The classic example is the word "snow" - people wonder how a language could have a word for snow if they've never seen it (although actually, this particular word isn't always as much of a problem as you might think - people can know what snow is without seeing it). But of course, it is true that unknown words and concepts do inevitably come up when translating the Bible. Then we face the dilemma of wanting to translate in a way that makes sense, but wanting to remain faithful to the Scriptures. Yet, there are good ways of handling these while still being faithful to the original culture and historical setting of the Bible. I'll list the main ones, with some brief examples, quoted from our Translator Training Manual. Not all of these methods will work for every case, but they are all legitimate options in at least some situations.

1. Use a descriptive phrase.
Sometimes, if there is no single word available in the language, a short phrase can be used. Here is a short example from Togo, West Africa:
In Togo, the Kabiyé translation team was looking for a word for “priest.” A previous translation had used a native Kayibé word that was the common word for the priest of fetish worship, something the Christians naturally rejected. Rather than using that word, the team used the phrase “animal sacrificer.”
This type of solution can work really well in many cases, as it did in Kabiyé, but if used too much or not done carefully, it can make the translation long and clumsy. For example, the book of Ruth frequently uses a Hebrew word, go'el, which has a technical meaning unknown to most cultures today, something like, "a widow's dead husband's male next-of-kin, who is obligated to marry her and raise up an inheritance for her" (see Deut 25:5-10). Imagine how a translation would look if the word was translated that way every time!

2. Use a foreign word with a general word.
Sometimes you can use a foreign word along with a general native word. Here is another West African example.
Consider the following example from a workshop with the Waalii Old Testament translation project in Ghana, West Africa. Psalm 104:18 says: “The high hills are a refuge for the wild goats; and the rocks for the conies.” (KJV) The translator, in his rough draft, had used the word “rabbits” for the word “conies.” However, the creature mentioned here, called a shaphan in Hebrew, is not a rabbit, but an animal similar to the badgers that are found in the United States. The problem they encountered is that neither the badger nor the shaphan lived in Ghana. The word “rabbit” was tempting, since the Ghanaians did know about rabbits; they were also familiar with a small animal called the “grass-cutter” that was very common in Ghana. Neither the badger, rabbit, nor grass-cutter lived in rocks, however. The team finally decided to use “shaphan animals,” the foreign word from Hebrew along with the general word “animal.”
By translating with both a foreign word and a general native word, the Waalii readers will be able to at least understand that a shaphan is a type of animal, even if they don't know everything about the animal. This is often a good solution when translating specific names of plants, animals, minerals, and so on, that are unknown in the receptor culture.

3. Use a foreign word alone.
Sometimes it is possible to use a foreign word alone and still make good sense in the translation. Here's an example from the southwestern part of the Sahara Desert in Africa.
The Songhai language, spoken in Mali around the city of Timbuktu, has many words that have been borrowed from Arabic. When the need for a word for “angel” arose, the translation team found that there was an Arabic word malakah that carries that meaning and was already understood by the majority of the Songhai people. Interestingly, the word malakah is related to the Hebrew word for “angel,” which is mal’ak.
Notice that this solution worked well in Songhai because the word, although not a native word, was already familiar to the Songhai speakers.

4. Use a more general word
In some situations, a more general word can be used. Our example for this type of solution comes from English.
In Genesis 43:11, Jacob is counseling his sons about what to take to Egypt to appease the man who has taken Simeon as a prisoner in surety for their honesty. “And their father Israel said unto them, If it must be so now, do this; take of the best fruits in the land in your vessels, and carry down the man a present, a little balm, and a little honey, spices, and myrrh, nuts, and almonds.” The word “nuts” toward the end of the verse is actually “pistachios,” a type of nut well-known in the Western World now but not known in England in the 17th century. The KJV translators used the general word “nuts.”
This solution is often especially useful where the specific meaning of the original is unknown.

5. Use a more specific word
It certain cases, a more specific word can be used. Here is an example from Asia.

In translating the phrase, “Every plant which my heavenly Father has not planted will be uprooted” from Matthew 15:13, the Matu translator from southeast Asia had used the word “tree” in his first draft because his language had no word for the generic word “plant.” It is normally impossible to uproot a tree by hand, however. Matu has many words for different types of plants, but no general word for “plant.” After much thought, the team decided to use the word that meant “sprout,” since even though it is more specific than “plant,” every plant at some time in its life has been a sprout.

This solution can be useful in situations where the original word is very general, but the receptor language has no general word available.

I hope that gives you some idea of the various ways of handling the difficulties of translating unknown concepts. As you can see, it can be complicated, and there is no one solution that will work perfectly in every case. Thank you for your continued prayers for the wisdom of our translation teams!