SPIRITUAL GIFTS, SPIRITUAL PERSONS, OR SPIRITUALLY-GIFTED PERSONS?: A CREATIVE TRANSLATION OF tw/n pneumatikw/n IN 1 CORINTHIANS 12:1A

By

Jonathan E. T. Kuwornu-Adjaottor*

Department of Religious Studies

Kwame Nkrumah University of Science and Technology

Faculty of Social Sciences

PMB, University Post Office

Kumasi, Ghana

E-mail address: jettete@yahoo.com

jkadjaottor@gmail.com

Tel: +233 (0) 244-564-079

+233 (0) 208-093-350

* M.Th., Head, Department of Religious Studies, Kwame Nkrumah University of Science and Technology, Kumasi, Ghana. Lecturer in New Testament Studies, African Biblical Studies and Mother-Tongue Biblical Hermeneutics; Ph. D candidate, Kwame Nkrumah University of Science and Technology, Kumasi, Ghana; Ph. D candidate, Radboud University, Nijmegen, The Netherlands.

SPIRITUAL GIFTS, SPIRITUAL PERSONS, OR SPIRITUALLY-GIFTED PERSONS?: A CREATIVE TRANSLATION OF tw/n pneumatikw/n IN 1 CORINTHIANS 12:1A

By Jonathan E. T. Kuwornu-Adjaottor* Department of Religious Studies

Kwame Nkrumah University of Science and Technology Faculty of Social Sciences

PMB, University Post Office Kumasi, Ghana.

Abstract

There is a scholarly debate as to what tw/n pneumatikw/n in 1 Corinthians 12:1 really

means. As a result, the phrase has been rendered in various ways: ‘spiritual things’; ‘spiritual

gifts’; ‘spiritual persons’; ‘spiritual manifestations’. In this paper the writer contends that tw/n

pneumatikw/n in 1 Corinthians 12:1 can be translated creatively as ‘spiritually-gifted

persons’. This rendering has a generic term for Dangme Christians – mumi mi dlominikeni-nimli

hi ‘spiritually-gifted persons’ – which can be used to denote spiritual persons, both male and

female.

Introduction

* M.Th., Head, Department of Religious Studies, Kwame Nkrumah University of Science and Technology, Kumasi, Ghana. Lecturer in New Testament Studies, African Biblical Studies and Mother-Tongue Biblical Hermeneutics; Ph. D candidate, Kwame Nkrumah University of Science and Technology, Kumasi, Ghana; Ph. D candidate, Radboud University, Nijmegen, The Netherlands.

There is a scholarly debate about the exact meaning of tw/n pneumatikw/n in 1

Corinthians 12:1 (Barret 1973, 277-281). This debate has come about because tw/n

pneumatikw/n is neuter plural noun meaning, ‘spiritual things’ or masculine plural noun

meaning, ‘spiritual men’ (Thiselton 2000, 909). There is a possibility of a ‘pro-women’

translation of the text since tw/n pneumatikw/n can also be a feminine noun. This is so

because in Greek grammar, the three genders have the ending w/n in the genitive plural. This is

always constant. Perhaps that may account for the reason why there are variations in the

translation of tw/n pneumatikw/n in 1 Corinthians 12:1a. Some scholars say tw/n

pneumatikw/n means ‘spiritual gifts’ (Conzelmann 1975, 204; Orr & Walter 1976, 278).1

Those who have discussed tw/n pneumatikw/n as ‘spiritual gifts’ have as their basis,

Paul’s use of the neutral plural ta. pneumatika, in chapter 14:1, where it refers primarily

to prophecy and tongues and to the general argument that deals basically with the manifestation

of gifts in the church and not with individual spirituality. Those proponents have joined tw/n

pneumatikw/n to its parallels carisma,twn( ‘gifts of grace’ in 1 Corinthians 12:4, and

ta. pneumatika, in chapter 14:1. Thus, their view is based on clues from the entire

context of 1 Corinthians 12-14.

Others are also of the view that tw/n pneumatikw/n should be rendered as ‘spiritual

persons’ (Ekem 2004).2 His position is based on the problem in the Corinthian church where the

conflict with Paul is not simply over spiritual gifts as such but over the significance of the gift of

1This position is reflected in translations such as the KJV, AV, RSV, NRSV, GNB, NIV, JB, LB, and the Amplified Bible. 2 Blomberg (1994, 243) says that “The term probably reflects the prideful way the Corinthian leaders referred to themselves”.

tongues for ‘spiritual life’. He supports his claim with an exegesis of the concept in First

Corinthians. In chapter 2, Paul contrasts the fusiko.j a;nqrwpoj ‘natural/unspiritual

person’ (2:14) with the pneumatiko.j ‘spiritual person’ (2:15). He says, whereas the

fusiko.j a;nqrwpoj neither receives or understands the endowments of the Spirit of God

because they are pneumatikw/j avnakri,nontai ‘spiritually discerned’ (2:14), the

pneumatiko.j ‘spiritual person’ (2:15) is able to discern all things. In chapter 3:1 he laments

that he could not address members of the Corinthian church as pneumatiko.j ‘spiritual’

because of their immaturity. In chapter 14 he discusses the subject of orderliness/propriety in

Christian worship, and challenges his readers that the pneumatiko.j ‘spiritual person’ will

acknowledge that what he is writing is a command of the Lord.

Ervin is of the view that since tw/n pneumatikw/n in 1 Corinthians 12:1 agrees in

grammar, syntax and content with carisma,twn ‘gifts’ (12:4), diakoniw/n

‘ministries/services’ (12:5) and evnerghma,twn( ‘workings’ (12:6), and since ‘gifts’ and

‘services’ are all ‘manifestations’ of the Spirit, “manifestation represent a viable solution to the

problem of 1 Corinthians 12:1” (Ervin 1987, 96). What Ervin means here is that tw/n

pneumatikw/n in 1 Corinthians 12:1 should be translated ‘spiritual manifestations’. His view

is not only based on Greek grammar and syntax, but also on a contextual hermeneutics of the

pericope.

It is important to state the contribution of Clint’s in this discussion. He suggests in his thesis

(2006)3 that topic under discussion can (should?) be taken in yet another direction, to wit, that

Paul (as is generally true of the African world – the world of the author himself) is really talking

about the spirit world in general, and not about either the spiritual gifts themselves or about

spiritually-gifted persons per se as proposes in this paper

Some scholars have also concluded that it is impossible to find objective ground for a decision

between the ‘spiritual gifts’ and ‘spiritual persons’ since little difference in sense is involved

because spiritual persons are those who have spiritual gifts (Thiselton 2000, 910). Should tw/n

pneumatikw/n in 1 Corinthians 12:1a be translated ‘spiritual gifts’, ‘spiritual men’, ‘spiritual

women’, ‘spiritual persons’ or ‘spiritual manifestations’? The fact that the meaning of tw/n

pneumatikw/n in 1 Corinthians 12:1 is not certain means that the verse is read but not

understood.

1. Theoretical approach

In this paper, I am using the translation theory of Eugene Nida, a linguist and Bible translator,

who as a result of mounting pressure4 in the first half of the twentieth-century to produce Bible

3 A synopsis of Clint’s’ thesis was subsequently published in The Bible Translator: Technical Papers. Vol. 62, No. 3 (July 2011): 172-184. The title of the article “Pneuma as ‘Spirit World’ in the Translation in the New Testament.” 4 Goodspeed (1937, 113) reflects this pressure when he said: “I wanted my translation to make on the reader something of the impression the New Testament must have made on its earliest readers.” For a discussion see E.J. Goodspeed, New Chapters in New Testament study, New York: McMillan, 1937. He had similar goals in producing New Testament in modern English, a task he began in 1941. This is how he put his objective: “I still feel that the most important ‘objective for this exercise is communication. I see it as my job as one who knows Greek well and ordinary English very well to convey the living quality of the New Testament documents. I want above all to create in my readers the same emotions as the original writings evoked nearly 2,000 years ago (Phillips 1972, viii). It must

translations that would ‘speak to their readers’ as the original biblical texts ‘spoke to their

readers’ put forth a theory of Bible translation through his publications of Toward a science of

translating (Nida 1964) and The theory and practice of translation (Nida and Taber 1969). His

two fundamental assumptions are that: (a) any message can be communicated to any audience in

any language provided that the most effective form of expression is found; (b) human beings

share a core of universal experience which makes such communication possible (Nida 1969, 121,

147).5 Using these basic assumptions, Nida applied insights from the field of linguistic theory to

develop a scientific approach to translation, and thus was able to provide a theoretical basis for

translating the Bible idiomatically rather than literally. This theory he called dynamic

equivalence6 which is based upon ‘the principle of equivalent effect’ (1961, 59) as against

‘formal equivalence’ (Nida and Taber 1982). The dynamic equivalent approach, which later

came to be known as the functional approach (De Waard and Nida 1986), which aims to translate

thoughts rather than words and use simple language and style, reflects a missionary approach to

culture.

I am aware of how Nida’s influential translation theories and assumptions have been

problematised in more recent discussion. Scholars who critique Nida say that his approaches

make no attempt to retain the form of the source text unless the natural way of expressing the

same thought in the receptor language uses a parallel form. Further, his approaches are receptor

be noted here that in the light of ongoing studies in biblical studies, orality and performance criticism, mention should now really be made of the original hearers (not readers) of the New Testament texts. 5 The diagrams on pages 121 and 147 in TAPOT illustrate this. 6 The dynamic equivalence theory of Bible translation represents the Protestant principle, going back to Wycliffe and Tyndale, that ordinary Christians should have the opportunity to read the Word of God in their own tongue.

(language and context) oriented rather than source oriented. Nababan (2008), citing Hervey,

Haggins and Haywood (1995), and Miao (2000) gives three main reason why an equivalent or

effect is difficult to achieve.

First, it is impossible for a text to have constant interpretations even for the same person on two occasions. Secondly, translation is a matter of subjective interpretation of translators of the source language text. Thus, producing an objective effect on the target readers, which is the same as that of the source text readers is an unrealistic expectation. Thirdly, it may not be possible for translators to determine how audiences respond to the source text when it was first produced.7

Noss (2007) argues that any theory of translation must draw on the theory of language, and

dynamic equivalence cannot have that, hence it falls short.8 Carson (2005, 91) says that one of

the problems with dynamic equivalence and functional equivalence is that some have used it to

‘justify poor translations, or even justify entire theological agendas’.9 Thomas (1990) has raised

the issue of dynamic equivalence being a system of hermeneutics than a method of translation.10

Some critics have pointed that Nida’s definition of translation is a declaration or manifesto which

views communication in terms of a conduit metaphor (Mojola & Wendland 2003, 7). Porter

(2007, 365) says that some of the criticisms leveled against the dynamic equivalence theory of

translation is that Nida does not take the theory far enough.11 Others, however, believe that Nida

has gone too far, and wish to return to a more literalistic translational method.12 There are those

7 Nababan (2008). Translation Theory. http:/www.proz.com, assessed April 1, 2011. 8 For a discussion see Philip A. Noss (2007) (ed), A history of Bible translation, Scotland: Francis Dalrymple-Hamilton. 9 For a discussion see D. A. Carson (2005), ‘The Limits of Functional Equivalence in Bible Translation and other Limits , too’, The Bible Translator Volume 56, Issues 1-4: 65-111. 10 For a discussion see Robert L. Thomas (1990), ‘Dynamic Equivalence: A Method of Translation or a System of Hermeneutics, Masters Seminary Journal Volume TMSJ01, Fall: 149-169. 11Those who share this view say Nida is still concentrating upon the sentence level in translation (e.g. his use of Mark 1:4, ‘Jesus preached a baptism of repentance for the forgiveness of sin,’ as a template), rather than appreciating that a text must be understood, analyzed, and hence translated at the level of the entire discourse, or in terms of relevance (See Hatim, B. and Mason, I. (1990). Discourse and the translator. London: Longman. Also Gutt, E-A. (1991). Translation and Relevance: Cognition and Context Second Edition. Manchester: St. Jerome. 12Those with this opinion contend that the source language must take priority, since some of the tenet of dynamic equivalence – such as mutual intelligibility and emphasis upon the receptor – distract from the centrality of the

who also are of the opinion that, Nida’s method of translation amount to the practice of Western

cultural hegemony.13

My position however is that, it is not possible to do translation without interpretation. The two

activities cannot be separated. Nida has succeeded in bringing to the fore the idea that Bible

translation should not be static but dynamic; it must serve a function – communicating the Bible

in simple languages to target readers/audiences. Also through him the term ‘equivalence’ has

become a catch-word in Bible translation. Even though it has been criticized, it is still widely

used since most translations suppose a degree of equivalency with the original text (Van der

Watt 2002, 247). In spite of the criticisms, the dynamic/functional equivalence method has

yielded some important results in terms of common language translations which the majority of

Bible readers have been using since the last half-century (Arduini & Hodgson 2004, 310; cf.

Stine 2004, 7). Loba-Mkole (2008, 176) cites some examples as the Good New Bible, Français

Courant, Français Fondamental, Die Gute Nachricht or the common language translations in

Afrikaans, Akan, Swahili and Malagasy.

In the subsequent sections I discuss the various uses of pneumatiko.j in the New Testament

and do an exegesis of 1 Corinthians 12:1-3.

sacred text (See Ryken, L. (2002). The Word of God in English: Criteria for Excellence in Bible Translation: Communicating God’s Word to the World. Grand Rapids: Zondervan. 13 See Venuti, L. (1995). The Translator’s Invisibility: A History of Translation. London: Routledge.

2. The various uses of pneumatiko.j in the New Testament

Pneumatiko.j derives from the adjective pneuma which conveys the sense of belonging to

the realm of spirit/Spirit, of the essence or nature of spirit/Spirit, embodying or manifesting

spirit/Spirit (Ervin 1987, 96). As noted earlier, it has a masculine noun meaning, ’the spiritual

men’, a feminine noun meaning, ‘the spiritual women’, an inclusive language meaning, ‘the

spiritual persons’, or a neuter noun meaning, ‘spiritual things’. Pneumatiko.j appears

twenty-six times in its nominal and adjectival forms in the New Testament, twenty-four of which

are found in the Pauline context and the other two in the writings of Peter.14 Commenting on the

number of times the word appears in Paul’s writings, Painter says, “The word, not found in any

Greek version of the Old Testament is almost a Paulinism” (Painter 1982, 237). What is most

significant about the occurrences of pneumatiko.j in Pauline writings is that the word

appears fifteen times in 1 Corinthians. This indicates the special role pneumatiko.j plays in

Paul’s discourse with the Corinthian church.

2.1 Adjectival uses of pneumatiko.j

Pneumatiko.j in its adjectival form is used in Romans, 1 Corinthians, Ephesians,

Colossians, 1 Peter. In Romans its usage is found in such passages as 1:11, where Paul says

he desires to visit them i[na ti metadw/ ca,risma u`mi/n pneumatiko.n

‘in order that I may impart to you some spiritual gifts’; and in 7:14 where Paul uses it to

express the Law’s intrinsic spiritual nature: oi;damen ga.r o[ti o` no,moj

evstin pneumatiko,j ‘for we know that the Law is spiritual’. In 1 Corinthians 10:1-5,

14 The texts are: Rom. 1:11; 7:14; 15:27; 1Cor. 2:13 (2x); 2:15; 3:1; 9:11; 10:3; 10:4 (2x); 12:1; 14:1; 14:37; 15:44 (2x); 15:46 (2x); Gal. 6:1; Eph. 5:19; 6:12; Col. 1:9; 3:16; 1Pet. 2:5 (2x).

Paul uses pneumatiko,j allegorically to describe the exodus wonderings of the Israelites

under the leadership of Moses, and gives an interpretation of the Lord’s Supper when he says

that the food and the drink the Israelites took in the wilderness were pneumatiko.n

brw/ma ‘spiritual food’ (v.3) and pneumatiko.n e;pion po,ma ‘spiritual drink’

(v.4). In his discussion of the resurrection in 1 Corinthians 15, Paul says that the resurrected

body is sw/ma pneumatiko,n ‘spiritual body’ (v.44), which will be replaced or

succeeded by sw/ma yuciko,n ‘natural body’ (v.44). He reinforces the point of the

pneumatiko.n in relation to the resurrection body twice in verse 46. In Ephesians, the

writer views the holistic heavenly blessing that he and his addressees have obtained from

God in Christ as euvlogi,a| pneumatikh/| ‘spiritual blessing’ (1:3). As such, he

encourages his readers, as Spirit-filled people, to cultivate appropriate worship or fellowship

habits, including the singing of wv|dai/j pneumatikai/j ‘spiritual songs’ (5:19).

The writer of Colossians also makes the same request when he prays that his addressees will

be filled in/with pneumatikai/j ca,riti ‘spiritual grace’ (3:16). The author of 1

Peter also uses pneumatiko,j in his epistle where he exhorts his readers to continually

yield themselves to God, who in Christ is molding them into oi=koj pneumatiko.j ‘a

spiritual house’ so as to offer pneumatika.j qusi,aj ‘spiritual sacrifice(s)’ pleasing to

God (2:5).

2.2 Nominal uses of pneumatiko,j

pneumatiko,j appears as a neuter noun referring to ‘the spirituals’ or ‘spiritual things’

which seems to denote the whole range of activities, attitudes, experiences, etc, which

ultimately depend on and derive from the Spirit and which draw their significance from the

Spirit – in contrast to the merely material, or to those activities, attitudes, etc, which derive

from the flesh and draw their significance from the merely physical world (Dunn 1986, 707).

This usage is attested to once in Romans; six times in 1 Corinthians; once in Ephesians; and

once in Galatians.

In Romans 15:27, Paul in commenting on the kind gesture shown to needy Christians in

Jerusalem by churches in Macedonia and Achaia, says that, eiv ga.r toi/j

pneumatikoi/j auvtw/n evkoinw,nhsan ta. e;qnh ta. e;qnh tw/n

VIoudai,wn ‘for if the Gentiles shared in the spiritual things of the Jews, then it is

legitimate for the Jews to also benefit evn toi/j sarkikoi/j “in/from the material

things [of the Gentiles]’. Paul uses similar language in 1 Corinthians 9:11 where he expresses

his legitimate but unclaimed rights [and that of his co-workers] when he ministered to the

Christian believers: eiv h`mei/j u`mi/n ta. pneumatika. evspei,ramen(

me,ga eiv h`mei/j u`mw/n ta. sarkika. qeri,somen ‘if we have sown

spiritual things among you, would it be too much if we reap the material things?’ In 1

Corinthians 2:13 Paul draws the attention of the Corinthians to the necessity of sound

spiritual judgment so that they can pneumatikoi/j pneumatika. sugkri,nontej

‘compare spiritual things with spiritual things’. In 1 Corinthians 14:1 Paul exhorts his readers

to pursue love and eagerly desire ta. pneumatika, ‘spiritual things’. The addressees of

Ephesians are reminded that they are engaged in warfare with powers including ta.

pneumatika. th/j ponhri,aj evn toi/j evpourani,oijÅ ‘spiritual forces

in the heavenlies’ (6:12).

In addition to being a neuter noun pneumatiko,j is also used as a masculine noun to refer

to the ‘spiritual person’. In 1 Corinthians 2:14-15, Paul compares the yuciko.j

a;nqrwpoj ‘the unspiritual person’ with the pneumatiko.j ‘spiritual person’ who is

able to discern all things. In 1 Corinthians 3:1, Paul says he could not address his audience as

pneumatikoi/j ‘spiritual persons’ because they were spiritually immature. In chapter

14:37 Paul challenges his audience that, the pneumatiko.j ‘the spiritual person’ will

acknowledge that what he is writing is a command of the Lord. In Galatians 6:1, Paul says,

those who are oi` pneumatikoi. ‘the spiritual ones’ should deal gently with the

backslidden persons, so that they may be restored. They should do that knowing that they are

also vulnerable.

In the discussion above I have identified four possible interpretations of tw/n

pneumatikw/n in 1 Corinthians 12:1. First, as a noun, tw/n pneumatikw/n means

‘spirituals’ or ‘spiritual things’. Second, in its nominal usage in the masculine, it means

‘spiritual men’. Third in its feminine usage it means ‘spiritual women’. Thus, the masculine

and the feminine usages together (inclusive language), the term means ‘spiritual persons’.

Fourth, an interpretation based on the grammar, syntax and content of 1 Corinthians 12:1 and

4 will render tw/n pneumatikw/n as ‘spiritual gifts’ or ‘spiritual manifestations’. I am

of the opinion that another interpretation of tw/n pneumatikw/n in 1 Corinthians 12:1

can be done, taking cognizance of it as a neuter and masculine noun, together with a

thorough exegesis of 1 Corinthians 12:1-3 which serves as an introduction to 1 Corinthians

12:4-14:40.

3. An exegesis of 1 Corinthian 12:1-3

In verse 1, the oi` pneumatikoi ‘the spiritually-gifted persons’ in the Corinthian assembly

not to be ignorant of their spiritual gifts. He reminds them in verse 2 of their heathen past, when

they were carried away continually and led to mute idols (Fee 1987, 576; cf Barrett 1973, 278;

African Bible Commentary, 2006). In verse 3, Paul states the criterion for identifying spiritual

and non-spiritual persons.

With an emphatic dio. ‘therefore’, Paul brings his introductory argument to a close. He links

dio. ‘therefore’ in verse 3 to the phrase ouv qe,lw u`ma/j avgnoei/n ‘I do not want

you to be ignorant’ and tw/n pneumatikw/n ‘spiritually-gifted persons’ in verse 1; and

oi;date ‘you know’ in verse 2, and gnwri,zw ‘I make known’ in verse 3, and says in

verse 3 is that, ‘Since I do not want you to be ignorant about spiritually-gifted persons, and since

you already know about inspired utterances about pagans, I make known to you as follows’: ‘No

one who is speaking by the Spirit of God says Vana,qema VIhsou/j ‘Jesus is cursed’; and

no one can say Ku,rioj VIhsou/j ‘Jesus is Lord’, except by the spirit. With this two

nearly balanced clauses, Paul is saying that it is only by the empowerment of the Holy Spirit that

one can utter the primary Christian confession, ‘Jesus is Lord’(Fee 1987, 574-582).

4. The translation15of 1 Corinthians 12:1 in some Ghanaian mother-tongue Bibles16

In this section, we shall look at some translations of 1 Corinthians 12:1 – the focus of the tw/n

pneumatikw/n debate – in the Ghanaian context, through various translations.17 I am a

Dangme18so I will start from the translations in my mother-tongue, before looking at the other

Ghanaian mother-tongues I can understand.

4.1 Ngmami Klôuklôu ô [Dangme Full Bible]19

Ye nyemime! Jehanε lεε I suô kaa I kε nyε maa tu munyu ngε nike nihi nε je ô Mumi

Klôuklôu ô ngô a he. I suô kaa nyââ le anôkuale ô nâ kôô ni nâ ô

15 Translation is being used here to mean the process of modifying an original written text (source) in an original verbal language (the source language) into a written text (the target text) in a different verbal language (the target language) (Munday 2005, 5). Modifying an original written text has a critical impact on the course taken by the translation process (Watt & Kruger 2002:1). It is a complex process (Nida 1991, 5) since it evolves a new text as a result of decoding the source text on several levels and encoding it into the target language by means of the linguistic, literary, and cultural conventions of the target language (Nida 1991, 10). Translation involves interpretation. Thus Bible translation from the source language to a mother-tongue involves interpretation. J. D. K. Ekem is proponent of mother-tongue biblical interpretation. He says, “The varied mother tongues of Africa have a lot to offer by way of biblical interpretation in Ghanaian/African languages as viable material for interpretation, study Bibles and commentaries” (Ekem 2007,48; see----- Krataa a Pôôl Kyerεwee Dze Kεmaa Faelimôn: Ne

Nkyerεkyerεmu Fi Griik Kasa Mu KôMfantse Kasa Mu [A Commentary on Paul’s Letter to Philemon Based on the Greek Text in Fante], Accra: SonLife Press, 2009). 16 The term, mother-tongue Bibles means the translation of the Bible into such languages into which people are born and nurtured. Mother-tongue Bibles give Ghanaians/Africans the opportunity to interpret Scripture from their own worldview. The Bible translation agencies in Ghana are the Bible Society of Ghana (BSG), The International Bible Society (IBS), and The Ghana Institute of Linguistics, Literacy and Bible Translation (GILLBT). The Bible Society of Ghana (BSG) has translated and published the full Bible in eight (8) Ghanaian mother-tongues – Asante-Twi, Akuapem-Twi, Gā, Mfante, Ewe, Dangme, Dagbanli, and Nzema. The New Testament has been translated into Esahie and Dagaare. The Old Testament translation projects in these languages are ongoing. Revision projects on some of the older versions are underway. The Ghana Institute of Linguistics, Literacy and Bible Translation (GILLBT) has translated and published the Bible in five (5) Northern Ghanaian mother-tongues – Konkomba, Tampulma, Bimboba, Farefare and Chumburung – and the New Testament in twenty-five (25) languages. The International Bible Society (IBS) has also translated and published the full Bible in one (1) Ghanaian language - Ewe, and the New Testament in three languages –Akuapem-Twi, Asante-Twi, and Dangme. ). (Sources: http:// www.biblesociety-ghana.org/what-we-do; accessed 15/10/2011; http://www.gillbt.org, accessed 15/12/2011). 17 In this paper I concentrate on some of the published mother-tongue translations of the Bible by BSG/United Bible Societies (UBS), and International Bible Society (IBS). 18 The Dangme tribes are Ada, Ningo, Kpone, Prampram, Shai, Osudoku, Yilo Krobo, Manya Krobo. There are also Dangme speaking groups in Agotime, east of Ho in the Volta Region of Ghana and part of Togo. 19 Ngmami Klôuklôu ô, Accra: Bible Society of Ghana/United Bible Societies, 1999.

mâ a hâ [My brothers and sisters! I want to talk to you about the gifts that come from the

Holy Spirit. I want you to know the truth about these things].

4.2 Somi He ô [Dangme New Testament]20

Jehanε mamimε, I suô kaa nyεεle nook ngε mumi mi nihi a he.[Now brothers and sisters. I

want you to know something about spiritual things].

4.3 WamiMunyuô: Somi He ôKâ La ame [Dangme New Testament and Psalms]21 Jehanε ô, anyεmimε. I suô nε ma tsôô nyε Mumi mi dloomi nike nihi pôtεε nε a ha wa ti nô

tsuaa nô ô. [Now, brothers and sisters, I want to show you the special spiritual gifts of grace

that has been given to each one of us].

4.4 Ňmale Kroňkroň Le. [Gā Full Bible]22

Shi agbenε anyenyemimei, misumô akε maha nyele noko yε mumônii lε ahe. [But now, brothers

and sisters, I want to let you know something about spiritual things].

4.5 Kpamô He Le [Gā New Testament]23

Agbenε anyemimei, misumô akε maha nyεle mumônnii ahe no ko. [So now brothers and sisters,

I want to let you know something about spiritual things].

4.6 Åmalâ Krôåkrôå Lâ [Gā Full Bible, Revised]24

20 Somi He ô, Accra: Bible Society of Ghana, 1977. 21 WamiMunyuô: Somi He ôKâ La ame, Accra: International Bible Society, 1997. 22Ňmale Kroňkroň Le, London: British Foreign Bible Society, 1907. 23 Kpamô He Lâ, Accra: Bible Society of Ghana/United Bible Society, 1977.

Agbânâ, anyâmimâi, miisumô akâ maha nyâle mumôånii ahe nô ko. [Now, brothers and

sisters, I want you to let you know something about spiritual things].

4.7 Biblia [Ewe Full Bible]25

Ke le gbôgbô me nunanawo åuti la, nôviwo, nyemele didim be mianye ame manyanuwo o. [But

in the case of spiritual gifts, brothers and sisters, I do not want you to behave like ignorant

people].

4.8 Nubabla Yeye La [Ewe New Testament]26

Nôvinyewo, le gbôgbôme nunanawo gome la, nyemedi be naneke naêlaðe mi o.[ Brothers and

sisters, concerning spiritual gifts, I do not want you to miss anything].

4.9 NubablaYeye La Kple Psalmowo [Ewe New Testament and Psalms]27

Azô la nôviwo, medi be maålô nu na mi tso nunanatôxεsiwo Gbôgbô Kôkue la naami

adometô ðesiaðe la åu, elabena nyemedi be nugômemasemase aðeke nanô woåu o. [Now,

brothers and sisters, I want to write to you about the gifts that the Holy Spirit gives to each one

of us, because I do not want you to be ignorant].

4.10 TwerεKronkron [Akuapem-Twi Full Bible]28 Na nea εfa honhon fam[akyεde] ho de, anuanum, mempεsε me kora mo so. [And regarding that

which pertains to the spiritual [gifts], brethren, I do not want to hide the facts from you].

24 Åmalâ Krôåkrôå Lâ, Accra: Bible Society of Ghana, 2006. 25 Biblia, Accra: Bible Society of Ghana/United Bible Societies, 1931. 26 Nubabla Yeye La, Accra: Bible Society of Ghana, 1990. 27 NubablaYeye La Kple Psalmowo, Accra: International Bible Society, 1988. 28 Twerε Kronkron, Accra: Bible Society of Ghana/United Bible Societies, 1964.

4.11 Nkwa Asεm [Akuapem-Twi New Testament and Psalms]29

Me nuanom, merebε kyerεmo nsem a εfa Honhom Kronkron akyεdeε no mu. Anuanum, mepεsε

mohunu mu nokorε..[My brothers and sisters, I am going to teach you matters concerning the

gifts of the Holy Spirit. Brothers and sisters, I want you to know the truth in regard to this very

issue].

4.12 Nwoma Kronkron [Fante Full Bible]30

Na sunsum mu akyεdze ho dze, enuanon, memmpεdε homyε ho atam. [And in regard to gifts that

are spiritual, brethren, I do not want you to be ignorant].

4.13 Ahyâmu Fofor No Mu Nwoma [Fanti New Testament Interconfessional Rev. Ed.]31

Na, enuanom, mennkâpâ dâ sunsum mu akyâdze ho asâm yâ biribi a hom nnyim. [So, brothers

and sisters, things concerning spiritual gifts are things you know].

5. How is tw/n pneumatikw/n rendered in the Ghanaian mother-tongue

translations?

A closer look at the Ghanaian mother tongue translations of the text quoted above reveal four

different ways in which tw/n pneumatikw/n in 1 Corinthians 12:1 have been translated.

The Ewe Full Bible (UBS 1931), the Ewe New Testament (BSG 1990), the Fante Bible (UBS

29 Nkwa Asεm, Accra: International Bible Society, 2000. 30 NwomaKronkron, Accra: Bible Society of Ghana/United Bible Societies. 31 Ahyâmu Fofor No Mu Nwoma, Bungay, Suffolk: United Bible Societies, 1982.

1948), and the Fante New Testament (UBS 1982, Interconfessional Revised Edition) render

tw/n pneumatikw/n as ‘spiritual gifts’, following some of the English translations such as

the King James Version, Revised Standard Version, New Revised Standard Version, and New

International Version.

The Asante-Twi New Testament and Psalms (IBS 1988), the Akuapem-Twi New Testament and

Psalms (IBS 1997), the Dangme Full Bible (BSG/UBS 1999), translate tw/n pneumatikw/n

as ‘gifts of the Holy Spirit’. This rendering is in line with some English paraphrases such as the

Good News Bible and Living Bible.

The Gā Full Bible (BFBS 1907), the Gā New Testament with orthographic changes (BSG/UBS

1977), the Dangme New Testament (BSG/UBS 1977), and the Gā Full Bible (BSG, 2006

Revised Edition) translate tw/n pneumatikw/n as ‘spiritual things/phenomena’, in line with

the Greek text, taking tw/n pneumatikw/n as neuter noun, thus, ‘broadening the scope of

interpretation’ (Ekem 2004,71).

The Akuapem-Twi Full Bible (BFBS 1871 and fully revised by UBS 1964), and the Asante-Twi

Full Bible (UBS 1964), render tw/n pneumatikw/n as ‘that pertaining to the spirit/spiritual

matters’, with ‘gifts’ in square brackets within the text. With this rendition, one can say that the

first translators/revisers recognised the difficulty posed by the Greek text. Also, it can be

deduced that the ‘gifts’ [akyεde/akyεdeε] have been put in square brackets to show that the issue

was not completely resolved at the time of revision.

6. A creative translation of 1 Corinthians 12:1

If tw/n pneumatikw/n can be translated as ‘spiritual gifts’ (neuter), ‘spiritual men’

(masculine), ‘spiritual women’ (feminine), ‘spiritual persons’ (inclusive language), and give

reasons to justify the translations, then it is possible to do a creative translation of 1 Corinthians

12:1, interpreting tw/n pneumatikw/n as both ‘spiritual gifts’ and ‘spiritual persons’. This

double but creative translation reads: ‘Now concerning spiritually-gifted persons, brethren…’.

This translation is possible because, spiritual gifts are meaningless unless they manifest in the

lives of persons. On the other hand, a person cannot be addressed as spiritual unless he or she

possesses and manifests spiritual gifts. The translation is supported by the content of 1

Corinthians 12:1-3 where Paul is alluding to the claims of an elitist group of self-styled oi`

pneumatikoi ‘spiritual persons’ in order to establish a case for 1 Corinthians 12:4ff which is

on ca,rismata ‘gifts of grace’.

7. How should tw/n pneumatikw/n be rendered in the Dangme mother-tongue

translations of 1Corinthians 12:1a?

In the light of the discussion above, I translate 1 Corinthians 12:1 into Dangme, my mother

tongue as follows: Ye nyεmimε! Jehanεlεε I suôkaa I kε nyε maatu munyu ngε Mumi mi

dlominikeni-nimlihi a he…[My brothers and sisters! Now I want to talk to you about spiritually-

gifted persons…]

8. Theological implication of translating tw/n pneumatikw/n as ‘spiritually-gifted

persons’ for Dangme Christians

Translating tw/n pneumatikw/n in 1 Corinthians 12:1a as Mumi mi dlominikeni-nimlihi

‘spiritually-gifted persons’ will bring about a change in the terminology among Dangme

Christians on how they call someone who is spiritual. Among the Dangme, leaders of the African

Indigenous/Initiated Churches, especially the women are called mulôyihi (singular, mulôyo). It

means ‘the woman who breaths in and out the spirit’. In other words, she is gifted by the spirit to

do spiritual things. Unfortunately, there is no terminology in the Dangme for men who are

spiritual. Thus, mumi mi dlominikeni-nômlô ‘spiritually-gifted person’ will be a general term for

the spiritual person, both male and female. This translation will make 1 Corinthians 12:1 literary-

functional among Dangme Bible readers.32

Conclusion

32 Literary-functional equivalence constitutes a new development of functional equivalence, with special emphasis on literary features, which many common language translations neglect (Wendland 2004, 32-40). This approach depicts translation as a mediated act of communication (genre, context, settings, cognitive and skopos frames) that represents in a given language the variety of expressive dynamics (great impact, appeal and beauty) of diverse texts of Scripture. With this approach, a special attention is paid to the target language through a literary-rhetorical analysis and application of the target language verbal forms (constitution-collection-classification-comparison-comprehension-creation-examination-and-criticism) (Wendland 2003, 266-272 cf. Loba-Mkole 2008, 78).

I have argued that tw/n pneumatikw/n 1 Corinthians 12:1 can be translated creatively as

‘spiritually-gifted persons’. The reasons for such a creative translation are that first, the phrase

tw/n pneumatikw/n in the Greek New Testament is a neuter plural and at the same time a

masculine plural. Thus, it means, ‘spiritual things’, ‘spiritual men’, or ‘spiritual persons’. It could

also be feminine in which case it will mean ‘spiritual women’, as such, it is not clear what it

really means. Second, 1 Corinthians 12:1-3 suggests that Paul is alluding to the claims of an

elitist group of self-styled oi` pneumatikoi ‘the spiritually-gifted persons’ in order to

establish a case for 1 Corinthians 12:4 ff, which talks about ca,rismata ‘gifts of grace’. Thus,

bringing ‘spiritual gifts’ and ‘spiritual persons’ together, it is possible to translate tw/n

pneumatikw/n creatively as ‘spiritually-gifted persons’. This creative translation has a

generic terminology for Dangme Christians - mumi mi dlominikeni-nimli hi ‘spiritually-gifted

persons’ which can be used to denote spiritual persons, both male and female.

REFERENCES

Adeyemo, T. 2006. Gen. Ed. African Bible Commentary. Nairobi: Word Alive Publishers.

Arduini, S & Hodgson, R. 2004, eds. Similarity and Difference in Translation. Rimni:Guaraldi. (Nida Institute for Biblical Scholarship).

Barrett, C. K. 1973 . A Commentary on the First Epistle to the Corinthians. 2nd ed. London: Black.

Carson, D. A. 2005. “The limits of functional equivalence in Bible translation – and other

limits too.” The Bible Translator Volume 56, Issues 1-4: 65-113. Clint, T. 2006. Religious Experience of the Pneuma: Communicating with the Spirit Worls in 1

Corinthians 12 and 14. Tübingen, Germany: Mohr Siebeck. ------2011. “Pneuma as ‘Spirit World’ in Translation in the New Testament.” The Bible

Translator: technical Papers. Vol. 62, No. 3 (July): 172-184. Conzelmann, H. 1975. 1 Corinthians: A Commentary. Hermeneia (Eng. trans.) Philadelphia:

Fortress Press.

De Waard, J. & Nida, E. A. 1986. From one Language to Another: Functional Equivalence in Bible Translating. Nashville: Thomas Nelson.

Dunn, J. D. G. 1986. ‘Spirit’. In: Collin Brown. (Ed.).The New International Dictionary of New

Testament, Volume 3. Ekem, J. D. K. 2004. ‘Spiritual Gifts or Spiritual Persons?’ 1 Corinthians 12:1a Revisited.

Neotestamentica. Journal of the New Testament Society of South Africa. 38 (1):54-74.

Ekem, J. D. K. 2007. Interpreting ‘The Lord’s Prayer’ in the context of Ghanaian Mother-tongue Hermeneutics. Journal of African Christian Thought, Volume 10, No. 2, December: 48-52.

Ervin, H. M. 1987. Spirit Baptism: A Biblical Investigation. Peabody, Massachusetts: Hendrickson Publishers.

Fee, G. D. 1982.The First Epistle to The Corinthians, NICNT. Grand Rapids, Michigan: Wm B. Eerdmans Publishing Company.

Loba-Mkole, J-C. 2008. “History and Theory of Scripture Translations.” Acta Patristica et

Byzantina (19):169-183. Mojola, O.A & Wendland R. E. 2003. “Scripture Translation in the of translation studies.” In

Wilt. T (ed). Bible Translation: Frames of Reference. Manchester: St. Jerome:1-25. Nababan. 2008. Translation Theory. http:/www.proz.com. Accessed 1/4/2011.

Nida, E.A. 1964/2003. Towards a Science of Translating. Leiden: Brill.

Nida, E.A. & Taber, C.R. 1969/1982.The Theory and Practice of Translation. Leiden: Brill.

Noss, P. A. 2007. Ed. A History of Bible Translation. Scotland: Francis Dalrymple-Hamilton. Orr, W. F. & Walter, J. A. 1976. 1 Corinthians, AB 32. Garden City, New York:

Doubleday.

Painter, J. 1982. ‘Paul and the Pneumatikoi at Corinth’. In: M. D. Hooker & S. G. Wilson, (eds). Paul and Paulinism. (Essays in Honour of Barrett).

Porter, S. E. 2007. “Translations of the Bible (since the KJV).” In S. E. Porter. (2007). Ed. Dictionary of Biblical Criticism and Interpretation. New York: Routledge.

Thiselton, A. C. 2000. The First Epistle to The Corinthians, NIGTC. Grand Rapids, Michigan:

Wm B. Eerdmans Publishing Company. Thomas, R. L. 1990. “Dynamic equivalence: A method of translation or a system of

hermeneutics?” Masters Seminary Journal Volume TMSJ01. Fall: 149-169. Van der Watt. 2002. “What happens when one picks up the Greek text?” Acta Theologica

Supplementum (2): 246-265. Wendland, E. R. 2003. “A literary-rhetorical approach to biblical text analysis and translation.”

In T. Wilt. Bible Translation Frames of Reference. Manchester & Northampton: St Jerome.

Bibles Apam Fofro Ne Nwom (Asante-Twi New Testament and Psalms). 1988. Accra: International

Bible Society. Apam Fofro Ne Nwom (Akuapem-Twi New Testament and Psalms). 1997. Accra: International

Bible Society. Biblia (Ewe Full Bible). 1931. Accra: Bible Society of Ghana/United Bible Societies. Kpamô He Lâ (Gā New Testament). 1977. Accra: Bible Society of Ghana. Kyerâw Kronkron (Akuapem-Twi Full Bible). 1964. Accra: Bible Society of Ghana/United

Bible Societies. Nestle-Allan Greek-English New Testament. 1981. Deutsche Stuttgart: Deutsche

Bibelgeselischaft. Ngmami Klôuklôu ô (Dangme Full Bible). 1999. Accra: Bible Society of Ghana. Åmalâ Krôåkrôå Lâ (Gā Full Bible). 2006. Accra: Bible Society of Ghana. Nmāle Kronkron Le (Gā Full Bible). 1907. London: British and Foreign Bible Society. Nubabla Yeye La (Ewe New Testament). 1990. Accra: Bible Society of Ghana/United Bible

Societies.

Nwoma Krônkrôn (Fante Full Bible). 1948. Accra: Bible Society of Ghana/United Bible

Societies. Somi He ô (Dangme New Testament). 1977. Accra: Bible Society of Ghana. Twerâ Kronkron (Asante-TwiFull Bible). 1964. Accra: Bible Society of Ghana/United Bible

Societies. Wami Munyuô Kâ Laa Amâ (Dangme New Testament and Psalm). 1997. Accra: International

Bible Society.