This study investigates the history, proponents, constituting elements, challenges, methodology, and future directions of Mother-tongue Biblical Hermeneutics (MTBH) as an emerging hermeneutical approach in African biblical studies. It observes that the translation of the Bible into African mother -tongues has influenced the emergence of MTBH. Based on this observation it posits that MTBH will continue to dominate Ghanaian biblical studies in the years ahead as the Bible gets translated into many more Ghanaian languages. After an overview of African biblical studies, the study establishes a correlation between the production of mother-tongue Bibles and the emergence of MTBH. It charts the course of MTBH by looking at its Ghanaian pioneers. Through an analytic assessment of selected works of currently established practitioners of MTBH, the study presents the constituting elements, challenges, methodology, and future directions of the approach. Moreover, it presents some selected institutions in which MTBH is practised and its practical results. The study finds that a dominant focus of MTBH has been resolving translation-related problems using advanced exegetical and hermeneutical tools. Consequently, less has been done in the area of mother-tongue Bible commentaries and innovative and creative mother-tongue hermeneutical reflections. Keywords: Mother-tongue Biblical Hermeneutics, African Biblical Studies, Mother-tongue Bibles, African Christianity, Ghanaian Biblical Studies

Throughout the world, Bible translators face several challenges as they attempt to transfer God’s word from the source languages into their native languages. This paper looked at the rendering of three biblical terms—namely, εὐαγγέλιον, ἀπόστολος and ἱερεύς—in the old Oshindonga Bible (published in 1954) and the theological and socio-religious impact these renderings have on the Oshindonga community. The data for the research was collected using personal interview based on structured and non-structured questions. The researchers used a sample size of thirty (30) people—including pastors from different denominations, theologians, “ordinary” congregants and translators of both old translation and the ongoing translation of the Oshindonga Bible and church elders—selected from Ondangwa and Omuthiya towns and some selected villages. These interviews were done face-to-face and via telephone with the chosen participants. The non-structured questions consisted of open-ended questions designed to meet the objectives of this research which were met. Field notes were taken during the contact sessions, whether during phone call interviews or face-to-face sessions. The analysis of the results resulted in the proposal of an alternative and a more meaningful translation of the Greek words under study. Keywords: Apostle, Gospel, Oshindonga, Priest

There is the tendency to cite Paul’s obvious silence on the rite of foot washing in 1 Corinthians 11:23-25 as evidence of not perpetuating the practice in the Christian Church. This study sought to make a case for Paul’s silence over foot washing in 1Corinthians11:23-25. The study used comparative and analytical methodologies to arrive at an understanding of foot washing in 1 Corinthians 11:23-25. As a theological paper, this study made clear the status and role of the rite of foot washing as it relates to the Lord’s Supper, and why Paul does not address it in 1 Corinthians 11:23-25. It was observed that in 1 Corinthians 11:23-25, Paul was addressing one of the complaints and anomalies in the Corinth Church, which obviously was the Lord’s Supper and not foot washing. Again, Paul did not state foot washing in 1 Corinthians 11:23-25 because perhaps his oral source did not mention it. On the other hand, John states foot washing because of his peculiar interest in Jesus’ humility. This study, therefore, proposes that foot washing which is unique in John’s account reveals some theological understanding. Based upon Jesus’ initiative, it should be appreciated as a rite of humility, a rite of acceptance and inclusion in the church of Christ, and ultimately a cohort rite to the Lord’s Supper. Paul’s silence in 1 Corinthians 11:23-25 does not warrant the abrogation of the ordinance because he had a different purpose in mind other than discussing the rite of foot washing. Thus, the use of Paul’s silence on foot washing as evidence against its practice in the Christian Church today is a mark beside the point. Keywords: Lord’s Supper, Footwashing, 1 Corinthians 11:23-25, Theological Reflections

Africans express most of their religious beliefs in oral and symbolic forms. Music is one of the major sources of African theology and traditional wisdom. As the church in Africa strives to decolonize the Christian faith, African theologians must explore various means by which oral and symbolic theologies can contribute to the overall theology of the church. The present paper contributes to this theological exploration by examining key socioreligious ideas embedded in Papa Yaw Johnson’s “Fa wo ntoma bɛbɔ me deɛ ano”, a popular Ghanaian dirge. This paper used a literary analysis research approach to analyze the selected dirge. It began with the general concept of death and continued to consider dirges in the context of Ghanaian funerals. After offering a socio-linguistic analysis of the dirge, the paper offered a Christological reflection based on two key thematic areas: Nkwamafoɔ Christology and Nyansaboakwa Christology. The main thesis of the paper is that Jesus, through his life, ministry, death and resurrection, has reversed Adam’s actions that placed humanity under the power of sin and death. Therefore, with Christ at the centre of life, one should not fear (physical) death. Keywords: Africa, Christianity, Dirge, Eschatology, Ghana

In Ghana, the Western missionaries who introduced Christianity into the country reduced some Ghanaian languages into written form and then translated the Bible into these languages. After the missionaries left the country, the task of Bible translation was continued by Ghanaians to make the Bible accessible to various linguistic groups in the country. Out of the numerous problems that Bible translators encounter in their work is the non-availability of a word in the receptor languages to carry the exact meaning of a word in the source language. This and other challenges sometimes lead to obscurity in the translated text and the resulting theology. Of interest to the present paper, is the translation of Genesis 1:26-27 into Akuapem-Twi mother- tongue. As an exegetical study, the source texts were semantically and morpho-syntactically analysed and their renderings in the Akuapem-Twi Bible were compared. The philosophy behind the texts under study in the Akan/Twi Bibles could be largely, formal or literal equivalence (word-for-word). Though in some instances in all the Twi dialects and some other instances, in one or two dialects, the translators employed the dynamic equivalence (thought-for- thought) approach. In each of the instances, the approach adopted has either aided or distorted the interpretation of the target text. The rendering of the text (Gen.1:26-27) in the Akuapem-Twi Bible presents deviations from the source text and should consequently be revised and reread. For instance, after a careful study of ancient (source) texts such as the Masoretic Text, Septuagint and Targum Pseudo-Jonathan and their comparison with the Akuapem-Twi Bible translation concerning Genesis 1:26-27, this paper argues that the Hebrew verb āsāh (v. 26), translated as bcc, “created” could be rendered as yɔɔ/yjj, “made” and the pronoun, ‘ōṯo (v. 27), presented as wɔn, “them” should be interpreted as no, “him,” in order to establish literary consistency with the source texts. Keywords: Bible Translations, Akan Bibles, Akuapem-Twi, Genesis 1:26-27

The article examines how words are arranged in twenty-nine laws of the law code of Hammurabi and Exodus 21:2-22:16 through a comparative study to argue that these words are arranged to reflect Babylonian and Israelite theologies. The words are arranged in the Law Code of Hammurabi to reflect the distinction of social classes in Babylonian society. The awῑlum is rated highest, followed by muškênum and followed by wardum-amtum. As for the Book of the Covenant, the words are arranged to reflect the high value placed on human life in Israelite society. The laws do not discriminate in terms of social class. They express a great concern for the rights of the less privileged and encourage human good treatment. Thus, the conclusion is that there exists a relationship between the Book of the Covenant and the law code of Hammurabi and this relationship can be said to be moderate. The Book of the Covenant can be said to be a translation and adaptation of the law code of Hammurabi or any other ancient law code. Therefore, syntax is of great significance in the study of the ancient law codes because it helps to understand the content of these law codes. This article contributes to the study of the ancient law codes. Key Words: The Book of the Covenant, The Law Code of Hammurabi, Word Order, Exodus 21:2-22:16

A

This paper is a biblical and cultural reflection and application of Hebrews 1:1-4 from the Ewe Bible in the Ewe context using two main approaches, the Mother Tongue Criticism methodology of biblical studies and the Comparative Approach. From the Ewe text, this study concludes that the primal understanding of the word Mawu Vi which is known in local parlance as Sogble, according to the evidence in Hebrews 1:1, is not the same as Jesus of the Bible. In their functions as sons and ambassadors of Mawu, they are similar but have vast differences when it comes to creation, sustaining creation and being selected as heir to all God’s creation. The most important area of dissimilarity is their provision for the forgiveness of sin. In addition, a critical examination of issues from the mother tongue exegesis suggests that it is the son’s role as the domenyila that gives him eminence in the Ewe culture. His role as the lineage domenyila enables him to perform both social and religious functions as well as political. Keywords: christology, Ewe culture, gospel and culture

The centrality of the person and works of Jesus Christ in Christianity cannot be denied. In relation to his works, Christ holds three offices simultaneously; namely, those of king, priest and prophet. A proper understanding of African traditional kingship may facilitate the African Christian understanding of the kingship of Christ and in the process, give the African audience a contextual expression of the Christian faith. The purpose of this paper is to demonstrate how African Christians can appreciate the kingship of Christ based on their understanding of the traditional chieftaincy institution. To this end, the paper examines relevant aspects of the Dormaa kingdom of Ghana—particularly the Dormaahene’s chieftaincy appellations—from a Christological perspective. The paper used a literature-based research methodology to interpret the appellations Ɔsagyefoɔ and Ɔseadeɛyɔ as Christological titles and then linked them to Ahobammɔ Christology—that is, the protection that Christ offers believers. The main thesis of the paper is that the chieftaincy appellations of the Dormaahene have rich Christology which when developed and promoted from an Akan Christian perspective, will catalyze the decolonization and contextualization of Christianity in Africa. The paper contributes to the Christianization of African chieftaincy institutions. The findings from the paper demand that traditional rulers exercise their authority in accordance with God’s purpose and will for their kingdoms, noting that only God is the Supreme Ruler. Keywords: Abanpredease Christology, Ahobammɔ Christology, Christ, Dormaahene, Ɔsagyefoɔ Christology, Ɔseadeɛyɔ Christology

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