THE LAW AS OUR DISCIPLINARIAN: A CRITICAL STUDY OF GALATIANS 3:24 IN THE DANGME TRANSLATIONS OF THE BIBLE 10nathan E. T. Kuwornu-Adjaottor ABSTRACT: Galatians 3:24 has to do with the function of the law before Christ came. The understanding of the word paidag6gos and the phrase eis Christon are crucial to the translation , exegesis and interpretation of the verse . The way the verse has been rendered in the Dangme translations of the Bible does not bring out the full meaning of the law as our paidag6gos - "disciplinarian ," " guardian," "custodian," "trainer" - before Christ came. This may promote antinomian ism among Dangme Bible readers. It is being argued that the verse should be retranslated in the Dangme to bring out its full meaning . Innovations in Biblical hermeneutics in Africa N gugi wa Thiong' 0 has made a strong case for the need of African writers to focus on African audiences and the mother-tongues.1 Applying his thought to biblical studies means that, there is the need for biblical scholars in Africa to, re-read and interpret Scripture from a predominantly African-centred perspective to break the hermeneutical hegemony and ideological stranglehold of Western biblical scholarship. ~ This will not be an easy task though, since the mother-tongue Scriptures - the Bible in the indigenous African languages - pose a number of challenges. . But the challenges they pose in terms of interpretation and translation, if handled painstakingly by African biblical scholars, can contribute in a unique way to biblical scholarship and theology world-wide.1 I Ngugi wa Thiong'o, Moving the Centre: the struggle for cultural freedoms, Nairobi: EastAfrican Educational Publishers, 1993 . . 2 Gosnell L. Yorke, Biblical hermeneutics: al1 Afrocentric perspective. Online article, www.unisa.ac. za. accessed 2/411 O. .1 B. Y. Quarshie, "Doing Biblical Studies in the African Context - The Challenge of Mother-tongue Scriptures." .!ournal of African Christian Thought, Vol. 5, No. I , June 2002, 4-14. (2) "The Significance of Biblical Studies for African Christian Theology," .!ournal a/African Christian Thought. Vol. 3, No. 1, June 2000,17-26. 101 I Ghana Bulletin a/Theology Volume 4,2012 Biblical scholars in Africa are heeding to this clarion call, doing biblical hermeneutics from an African perspective, using the mother-tongue approach.~ Scholars who have done biblical iriterpretation using the mother- tongue method include Bediako,~ Ekern,'! Laryea,l Kuwornu- Adjaottor. li Indeed there is enough material in the mother-tongue translations of the Bible to engage the attention of Biblical scholars inAfrica. , A mother-tonguc is a person's own nati ve and indigenous language, very much intertwined with a person's identity. The mother-tongue Scriptures are the numerous local languages into which the Bible has becn translated . 5 Kwame Bediako, "B ibli ca l Exegesis in the African Context - The Factor and Impact of the. Trans lated Scripture," Journal ofA fricall Christian Though t, Vol. 6, No: I , June 2003 , 15-23 . (2) Religioll Culture and HUll/ ali Lallguage (2004), Accra: GhanaAcademy ofA rts and Sciences. " John D K Ekem, "The Use of Archierus 'High Priest' as a Chri sto logical titlc : A Ghanai an Case Study," Trinily Joumal of Church and Theology, Vol. XI , o. 1&2, 2001 , 57-67. (2) "Translati ngAsham (Isa iah 53: 10) in the Context of the Abura- M fantse Sacrificial Thought," Trinity Journal of Church and Th eology, Vol. X I I I, No. I & 2, 2002 , 23-29. (3) " Biblica l Exeges is in an African Contex t: Some Reflection s. " Joumal ofA frican Christian Th ought, Vol. 6. NO. I , June 2003 , 3 1- 34 .. (4) "' Spiritual G ifts ' or ' Spiritual Persons'? I Corinthians 12: la Revisited," Neotestamentica 38, 2004, 54-74. (5) " Interpreting 'The Lord 's Prayer' in thc Context of Ghan aian Mother-Tongue Hermeneutics," JOllmal ofA ji'ican Christiall Though, Vo l. 10, No.2 ; December 2007 , 48-52. (6) "A Dialogical Exegesis or Romans 3:25a," JOL/malforthe Study of the New Testament, 200730: 75-93. (7) Krataa a Pool Kyen:wee Dze KOl1aa Faelill/on: Ne Nkyercl/1u Fi Griik Kasa Mu Ko Mfanlse Kasa Mil (A Commentary on Paul 's Lettcr to Philemon Bascd on the Greek Text in Fante), Accra: SonLire Press, 2009. J Philip T. Laryca , " Letting the gospel re-shape culture : Theological <;reati vity in mother-tongue," Joumal of Aji'ican Christiall Thought, Vol. 4, No . I , June 200 I, 27-3 2. (2) "Read in g Acts I 4:8- I 7 and I 7:22-3 I in Ga: A Critical Examination orthe Issues, Meanings and Interpretations Arising from Exegesis in the Mother- Tongue," Journal ofAji'icc/Il Christian Thoughl, Vol. 6, No . I , June 2003 , 35-43 . " Jonathan E. T. Kli wol11u-Adj aottor "A Comparative Study of Mark I : 12 in Some Ghanaian Mother-Tongue Transl at ions of the Bible." To be ....p. ublishcd in IlIlemational Joumal ofP hilosophy and Religion. (2) " Patronage and Usage of the Mother-Tongue Bibles in Kumasi." To be publi shed in OJOr- Ogbol11osho Joumal of Theology. (3)"Are Sins Forgiven or Loaned? Transl ati ons and Interpretations of Matthew 6: I 2 by Some Dangme Scholars. " To be published in ORITA: ibadan Joumal ofR eligious Studies. (4) "A Comparative Study of Matthew 6 : I 2 and Its Parallel in Some Ghan aian Translations or the Bible. " Proceedings ofintemational Conference on Research alld Development, Vol. 3, No.4, 20 I 0,62-66; to be published in JPAS.· Journal of Pan-African Studies. (5) " Interpretations of Mias Gunaikos Andra [I Timothy 3:2a] in Somc Ghanaian Mother-tongLie Translations of the Bible" . To be published in JABS: Journal of African Biblical Studies. (6)"Translating and Interpreti ng Alloeto; [Luke 24:25] in the Context of Dangmc Religio-Cultural Thought." To be published in JABS: Joumal ofA ji'ican Biblical Studies. (7)"Leadership in the Christian Home: Interpreting Kephale [Ephesians 5:22-23] in Dangmc Bible Reading Communities." A paper presented at Biennial Conference of the Wcst African Association of Theologica l Institutions (WAATI), Peki , August 2-6,20 I O. Kuwornu-Adjaottor I 102 .. The Law in the Letters of Paul The apostle Paul uses the word nomos (law) in a variety of ways. Most of the time he means the Mosaic Law and sometimes the 'law of God , (Rom. 7:22,25, 8: 17; 1 Cor. 9:9). In Jewish usage the law refers to the Pentateuch, although it came to be used for the whole Scriptures. Both usages are found in Paul. In a general way, Paul sometimes uses nomos as a principle of action, example being when he speaks of the' law of sin' or the' law of the mind ' (Rom. 7:23). Kaiser et al are of the view that since the law is considered the standard of judgment- a legislative provision, and a prophetic voice - there are no cases where Paul draws a distinction between the law (ceremonial and moral law). All is . 9 U111ty. · The dominant message of Paul in both his letters to the Romans and Galatians is that righteousness is earned not by works of the law but by faith. He sees evidence from the Old Testament that faith is the key to righteousness (Rom. 1: 17; Hab. 2:4). Paul's teaching about the nomos~(law) is that it brings the knowledge of sin; it stimulates sin; the law is spiritual; it is burdensome; it pronounces a curse; works of the law cannot earn righteousness; the law is a guardian until the coming of Christ, and as such finds its end in Christ (Rom}:20; 4: 15; 7:7; 5:20; 7: 14; Gal. 5:3; 3: 13, 24 ; Rom. 10:4). Even though Paul teaches that many of the features of the law no longer apply in Christ, it is worthy of notice that he gives a positive approach to the law because of its value in assessing the nature of Christian liberty. He regards the law as holy, and thus have a different meaning for believers --:- issue about the law is approached through the Spirit; keeping the commandments is dominated by love; the Christian has an obligation to uphold the law (Rom 7: 12; 2 Cor. 3:6, 16; Gal. 5: I; 1 Cor. 7: 19; Rom 13:9; 1 Cor. 6: 12, 9:21). New Testament scholars are in doubt whether Paul had a theology of the law. This is because they see a disharmony between Paul's picture of Judaism (since he became a Christian) and Judaism as it • Walter C. Kaiser Jr. et ai , Hard Sayings of the Bible (Downers Grove, Illinois : InterVarsity Press, 1992) 556. 103 I Ghana Bulletin a/Theology Volume 4 , 2012 ~~~~~- - --~ -- ~- - - -~~~-~- -~- -~ was actually practiced. Sanders says that Paul's interpretations of the law are various responses he gave to various circumstances which threatened his mission of announcing to both Jews and Gentiles the necessity of participating in Christ for salvation.m Dunn thinks otherwise. He is of the view that Paul's positive statements about the law are not inconsistent with his negative statements, for the negative statements are directed against nationalistic misuse of the law rather than against the law itself.ll Sandmel says that "Paul's attitude towards the Law is exactly the reverse of the views in all the other surviving Jewish writings" and that the origin of Paul 's negative attitude towards the law to a large extent lies in his ideas about the Law which flourished in the fertile soil of Hellenistic Judaism.J1 It is clear from the discussion above that Paul makes both negative and positive statements about the law, and the way one understands these statements affects one's interpretation of biblical texts in the New Testament that has to deal with the law. One text in the Dangme Bible which is not very clear regarding the function of the Law is Galatians 3 :24. The way this verse has been translated does not bring out the "disciplining" aspect of the law before the coming of Christ. The questions: are: What is the context of Galatians 3 :24? How has the verse been rendered in the Dangme translations?Ll What does the verse in these translations mean? Which words and phrases in the Greek help to make the Dangme translations clearer? How is the verse translated in the other Ghanaian mother-tongue translations of the Bible? How Galatians 3 :24 should be translated in the Dangme, to bring out the function of the Law before Christ came? In E. P. Sanders, Paul (New York: Oxford University Press, 1991), 84-100. " J.D.G. Dunn, Jesus, Paul and the Law: Studies in Mark and Galatialls, (Louisville: Westminster/John Knox, 1990), 188. 12 S. Sandmel, Judaism and Christian Beginnings, (New York: Oxford University Press, 1978),320. IJ There are three translations of the Scriptures in Dangme. (1) Ngrnami Kl6ukl6u 6 (The Bible in Dangme), Accra: (Bible Society of Ghana/United Bible Societies, 1999). (2) S0111i He 6 (The New Testament in Dangme),Accr~ : Bible Society of Ghana, 1977. (3) Wa111i Munyu 6 kE: Laa a111E: (The Living New Testament and Psalms), Accra: International Bible Society, 1997. Kuwornu-Adjaottor I 104 The context of Galatians 3:24 Galatians 3:24 must be understood in the context of Galatians 1: 19-25 which is structured in three parts.li The Greek text reads: ti oun ho nomos; (what then is the law?, v. 19.) . Tbis is a major question that demands the purpose and function of the law. Ho oun nomos kata ton epaggelon [tou Th eou,] ([is] the law then against the promises of God?). This is a supplementary question that requires the relationship of the promise of God. The final section in this segment is verses 23-25 which speaks directly to the issue being debated within the churches in Galatia namely, the call of the Judaizers to a nomistic or legalistic Christj an lifestyle in this argument. In this segment Paul brings his argument against nom ism to a focus . His main expression here is hupo nomos "under the law" (v.23). The trust of his argument is, what it means , to live "under the law." He uses an analogy of apaidagogos (v.24) in a patrician family - an illustration known to his hearers - to express his thought. Translations and meanings of Galatians 3 :24 in the Dangme a. Ngmami KIoukIOu 0 (The Bible in Dangme) Lo 0 beo mlaa a he:e: wo kc: ya su be ne: wa he Ie: ye, konEa d1a waa kc: Mawu wa kpeti [So the law held us till Christ came and we believed in him, so that we might be reconciled with God]. b. Somi He 0 (The New Testament in Dangme) Lo 0 heo, mlaa a pie: wa tsose1o kc: yaa Kristo ngo kone: a WO wo nguo nge: hemi kc: yemi mi [So the law became our disciplinarian (leading us) to Christ, so that we might bejustified through faith]. c. Wami Munyu 0 kE Laa arnE (The Living New Testament and Psalms) Lo 0 ji kaa Yuda bi ome: a mlaa pie: wa tsooli ne: kpaka wo kc: ya si Kristo ba ne: e ba tsa waa kc: Mawu kpeti kc: gu hemi kc: yemi no [That is to say the law of the Jews became our teachers who led us until Christ came to reconcile us to God through faith]. II Richard N, Longenecker, Galatians: Word Bible Comm entary Volume 41, (Dallas, Texas: Word Books Publisher, 1990), 137. 105 I Ghana Bulletin a/Theology Volume 4 , 2012 r The Ngmami Klouklou 0 renders paidagogos, a noun, as a verb - mlaa a h££ wo, literally meaning, "the law held us" in its hands . B££ wo could also mean "led us." B££ is also used for a driver, when driving: h££ 1££, literally means "he or she is driving a . car."B££ used in this sense means that, we were in a car bound for a destinatien, and the law was our driver. This does not bring out the full meaning of paidagogos which means "disciplinarian," "guardian," "custodian," "trainer." The Wami Munyu 0 k£ Laa am£, a paraphrase, has in an attempt to simplify the text, made it worse. It has rendered paidagogos (a singular noun) plural tsooli, meaning "teachers." But the law was not a teacher. If it were, Paul would have used didaskalos (teacher) in Galatians 3 :24. The Somi He 6 renders paidagogos as ts6se16, meaning "disciplinarian," or "trainer" which is the opposite of 1£16, a "rearer"J.2 - a person who provides food for those under him. This does not mean that ts6semi (disciplining or trainin g) cannot include I£mi (provision of food). It mayor may not. Technically, ts6semi (disciplining or training) entails rebuking, correcting, guiding, for the purpose of making one grow into maturity, becoming ~ultured and disciplined. Thus, when a Dangme jokingly asks somebody who misbehaves: de a 1£ mo a 100 de a ts6semo? [Were you reared or brought up?], it is an insult. L£mi · implies that the person in question was only reared in the sense of only given food to eat and grow physically, but was not brought up to make him or her disciplined and cultured. So ts6sel6 as used by the Somi He 6 in the sense of "disciplining" "training," or "up-bringing," has all the nuances of paidagogos which basically means" custodian" or "guide." 15 The Twerc: Konkron (As ante Twi Bible) , (Accra: Bible Society ofGhanalUnited Bible Societies, 1964); and the Kyercw Konkrol1 (Akuapem Twi Bible), (Accra : Bible Socicty of Ghana/United Bible Societies, 1964), use YCl1foo, l11caring "rearer." The word yellfoo as used in the text comes from the verb yt:n which means "to rear." Tn Akan ycl1 is lIsed in reference to the rearing of animals, which predominantly involves feeding. The word, yel1, therefore cannot be used for the up-bringing of human beings which involves a whole lot of processes s\Jch as guiding, caring, training and disciplining and merely feeding. Yell is expressed in the following Akan maxims; wDlele 111111)(/ 11(1 WO//l/Yf l'l I1l'1ipa, which literally means hlJll1an beings are trained but not reared. Another one goes like thi s; w61ele 6ba l1yol1s(llIi 110 6kw(lslo def WD y[;11 110 meaning, a wise child is trained b\Jt a fool is rem·ed. Since the idea in the text is about the law serv ing as 0\11' trainer, the word YE:11foO leaves I'oom fo t' question as to how hlllllan can be reared by the law. KLlWQl'nll-Adjaottor I 106 Paidagogos in the Graeco-Roman world In the Graeco-Roman world paidagogos was used for a man usually a slave, whose task it was to conduct boys and youths of his owner to and from school; he superintended their conduct generally:.l!i The son was under the total care of such an attendant from about age six to sixteen. The paidagogos watched the behavior of the boy at home and attended to him when he went away from home to school. The slave-attendant's duty was to teach the boy good manners and even punish him, when necessary. He walked with him canying his bag. A special place in the school was reserved for such slave-attendants, where they waited until the school day ended. Then the slave-attendant took the boy home, qu izzed him on what he was to have been taught, had him recite his memory work, and the like. Crucial for the boy and his fuhlre was the character and previous training of the attendant because the boy would reflect in life the training the slave-attendant gave him.lLThe social setting of the paidagogos in both the Greek and Jewish worlds illustrates Paul's use of the term in Galatians 3:24 which has been translated variously.lB What Paul is saying by his analogy of paida gogo s is that, in term ofthe progress of salvation history, the Mosaic Law "was intended to function as a temporary, regulatory code which manages our life and hems us in to its direction and judgments.,,12 It played a positive preparatory and supervisory role, which presupposes the inferior status of one under such supervision and the temporary nature of such a situation in the cause ofsalvationhistory.2Q If, Longenecker, Galatians: Word Biblical Commentwy, Volume 41 , 147. 17 Stanley M. Horton (Ed.), The New Testament Study Bible: Galatialls - Ph ilem 0'11, (Springfield, Missouri: The Complete Bible Library, 1999),5 . . " "Schoolmaster" (KJV), "custodian" (RSV), "guardian" (1B) , "tutor" (NEB), "teacher" (LB), "disciplinarian" (NRSV), "in charge to lead" eN IV, The term is also used in 1 CQrinthians 4: 15 by Paul to denote the Corinthian Christians' nUl11erO,lS guardians in Christ. I 'J L. L. Believille, "Under the Law: Structural Analysis and the Pauline Concept of the Law in Galatians 3 :21-4: 1J , Joumut for the Study oj Ihe New Teslament 26, (1986),71. in Longenecker, Gala/ions: Word Bible COl71menlwy, 148. 1071 Ghana Bulletin o.fTheology Volmne 4,2012 The scholarly debate on the translation of eis Christo/1 in Galatians 3 :24 As discussed above, there the Law as paidagogos played a preparatory and supervisory role in reference to salvation history. But there is a scholarly debate as to how the phrase eis Christon in Galatians 3 :24 should be translated. This debate has come about as a result of the preposition eis, which grammatically signifies motio,In " into" or "towards" something, but also has a variety of uses.- There are three schools of thought as to how eis Christon should be translated.ll Some translations render the preposition in a pregnant sense, to suggest a fOlihcoming result.ll In thi s sense, Paul may be understood to be saying that the law functions to bring forth Christ. This understanding is derived from Paul's teaching in Romans 8:21 where he states that: (eleutherian) apo tes douleias tes phthoras (freedom from the slavery of corruption) has the result of bringing one eis tes eleutherian tes dozes ton teknon tou Theo (into the glory ofthe children of God). The last clause of Galatians 3 :24, hina ek pisteos dikaiothomen (that by faith we might be justified)-might suggest such a reading."AA nother school of thought is that, eis may be used in a telic or geographic sense to suggest that the purpose of being under the supervision of the Mosaic Law was to"l ead us to Christ. The analogy of the paidagogos who brings the young person under his charge to a teacher might suggest this . In this regard Martin Luther (1483-1586), the father of the Protestant Reformation says of the paidagogos which he translates as 21 1. W. Wenham, The Elements a/New Testament Greek, (London: Cambridge University Press, 1982), 207 . See also George Hadjiantoniou, Learn ing the Basics a/New Testament Greek, Revised Edition, (Chattanooga, Tennessee: AMG Publisher, 1998), 49-50. eis (into Matt. 8 :23) is a preposition with one case. eis is occasionally used with the meaning of en (Matt. 2:23). eis can also be L1sed with the meaning of en to indicate instrument through which an action is accomplished (Lk. 11 : 19-20). n Longenecker, Galatians: Word Bible Commentary, 148. 21 KJV, NIY. 24 Longenecker, Galatians: Word Biblical Comm entary, 148 . Kuwornu-Adjaottor I 108 schoolmaster: "The law is not a schoolmaster to bring us to another lawgiver who requires of us works, but unto Christ our justifier and Saviour, that by faith in Him we may be justified, and not by works.,,12 It is rather unfortunate that Luther translated paidagogos as schoolmaster. As mentioned earlier, Paul would have used didaskalos (teacher) if that was what he meant to communicate. Instead of using the functioflal meaning ofthe word he used - "custodian," "guide," "nurturer" - he used the literal meaning - teacher. But in the patrician families, the paidagogos was not the teacher; he functioned as a leader or guide, to ensure that the paidia (child) got to the didaskalos (teacher) . This is not to say that the paidagogos did not teach the paidia any lesson at home. He disciplined him to make sure that he conformed to the instruction of the didaskalos. Barclay brings out this clearly in his translation of Galatians 3 :24: "So the law was really our tutor to bring us to Christ so that we might get into a right relationship with God by means offaith."lf! A third group of scholars say that eis may be used in a temporal sense to mean that the law's supervisory reign over the lives of God's people was meant to be only until the coming of Christ. This rendering will be in line' with the use of eis in the immediately preceding clause of Galatians 3 :23b "until" [eis] faith [this coming 'fai th in Christ] should be revealed.";cz Eis Christon in the Dangme Translations In the Dangme translations of the Bible the phrase eis Christon has been translated variously: k£ ya su be n£ wa he 1£ ye [until we believe in him (Christ)]1.8 ; k£ yaa Kristo ng6 [to Christ]22; k£ ya si Kristo ba [until Christ came].l!l " Martin Luther, Commentary on Galatians (Modern-English Edition) , (Grand Rapids, Michigan: Fleming H. Revell, 200 1), 226. ", William Barclay, The Daily Study Bible: The Letters to the Galatians and Ephesians in (Third Edi tion), Louisville, Kentucky: Westminster, John Knox Press, 2002, 37. n Nly' " Ngmami Kl6ukl6u 6 (The Bible in Dangme). "~I Somi He 6 (The New Testament in Dangme) . \II Wami Muny u 6 kE:Laa Clmc (The LivingNewTestamentand Psalms). 109 I Ghana Bulletin o/Theology Volume 4 , 2012 Both the "Dangme Bible" and the "Dangme Living New Testament and Psalms" translate eis Christon in a temporal sense. Thus exegetically, both translations are saying that the supervisory role the law played in the lives of God's people was meant to last until the coming of Christ. This interpretation is supported by other writings of Paul on the law such as Ephesians 2: 15 where he see sees Jesus as "abolishing in his flesh the law with its commandments and regulations;"ll and Romans 7:16 where he says through Christ, "we have been released from the law" which once "bound us."n This implies that now that Christ has come, the law is no longer to be obeyed. Many a Christian who interpret the text this way are faced with the challenge of antinomianism - the rejection of any and all laws and regulations, especially absolute norms, for the moral life. But is Paul against the law? In answer to the question one can say, not quite. As discussed earlier, Paul has a theology of the law which in spite of its negative comments sometimes, gives a positive approach to the law because of its value in assessing the nature of Christian liberty. In Romans 10:4, he qualifies the conviction that the Mosaic Law has been completed and abrogated with the phrase eis dikaosunen . The preposition eis (unto) expresses purpose or goal. Thus, "Christ is not the end ofthe law in an absolute sense. He does not abolish the will of God expressed in the law. Rather, his coming signals its end with regard to the attainment of righteousness (Rom. I: 17) ... His life is an incarnation of God's relation~restoring action, God 's way of setting us right (Rom. 10:3).,,1l Thus, in interpreting eis Christon in relation to the law in a temporal sense one needs to bear in mind that, "it is not the law as a means of approach to God, that which determines relationship with God, that which was perceived in Paul's Jewish tradition to lead to life on the basis of conformity",l:\ that has been abolished. \ lI NIY. 12 NIY. .1l Walter C. Kaiser Jr et aI, Hard Sayings o.lthe Bible, (Downers Grove, Illinois: . InterVarsity Press, 1992),556 . .1 4 Kaiser Jr et aI, Hard Sayings a/the Bible, 556 . . Kuwornu-Adjaottor 1110 ~- ------------------------------ ---------- (ii) Amah; Kronkroa LcJ!i No hewo Ie MIa Ie ets Y wotsose16 kemiya Kristo aoo koni ats Y hemokeyeli no abu wo bem. [ So the Law became our disciplinarian leading us to Christ so that through faith we can be justified]. Fante translations Nwoma Kronkron'!!l Dem ntsi mbra no ye hen kyerefo dze hen ba Christ nkyen, ma wonam gyedzi do eebu hen bem. [ So the law became our teacher leading us to Christ so that through faith we can be justified]. Ahycmu Fofor No Mu Nwoma41 Dem nsti mbra no na ohwee hen do na oyee hen kyerekyerefo kepeem aber a Christ bae, ama wonam gyedzi do eebu hen bem 1.110 Nyankopen animo [ So the law was our teacher until Christ came and we were justi fied before God]. Asante Twi translations Twerc Kronkron11. Enti mmara aye yen yenfoo a ekyere yen Krsito nkyen kwan, na woafiri gyidie mu abu yen bem. [so the law has been our rearer showing us the way to Christ so that through faith we will be justified]. Nkwa Ascm: Apam Foforo ne Nnwom4JEnti Mmara no na na ehwe yen so kosii Se Kristo baee Seder:: ebeyo a woman gyidie so btka yen abata OnyankopOn ho. [So the Law guided us until Christ came so that through faith we can be drawn closer to God]. )9 Amah: Kronkroa LE:. (Accra: BibleSociety of Ghana, 2006). 40 Nwoma Kronkron, (Accra: Bible Society of Ghana/United Bible Societies, 1948). 41 AhYE:l11u Fa/or No Mu Nwoma, Interconfessional (Revised Edition) . (Bungay, Suffolk: United Bible Societies, 1982) " \. - :.. \., Kuwornu-Adjaottor 1112 'ff" \~--------------------------------------------------------- Akuapem Twi translations Kyerew Kronkron1.:L Enti mmara aye yen yenfo a akjiere yen Kristo so lewan, na waafi gyidi mu abu yen bem. [So the law has been our rearer, leading us to Christ so that through faith we can be justified]. (ii) NkwaASem:ApamFoforoneNnw6~ ' Enti Mmara no na na ehye yen so kosii Se Kristo bae Se nea ebe ye a wanam gyidi so beka yen abata ' Onyankopan ho. [So the Law took care of us until Christ came so that through faith we can get closer to God]. A new Dangme translation of Galatians 3:24 From the discussions above, a proposed translation of Galatians 3:24 in the Dangme should be: La a he a, mlaa a pIc wa tsasela; e tsase wa la;ya su be ne Kristo ba, ko l1e kegu hemi keyemi mia a, a dfa waa ke Mawu wa kpeti [So then, the law became our disciplinarian; it trained us until Christ came so that through faith we can be put right with God]. The Dangme word tsasela best translates paidagogos. The verb tSOsemi means, disciplining, or training. It entails rebuking, correcting, guiding, for the purpose of making one grow into maturity, and becoming cultured and disciplined. The fact that mlaa a tsase wa ke ya su be ne Kristo ba [the law disciplined us until Christ came (and we believed in him)] does not mean that now that Christ has come, we no longer need e tsasemi (discipline or training). We need tsasemi not based on the law alone but on the entire Bible and as pertains in our Ghanaian! African communities. Some Dangme proverbs which sum up the importance of good discipline or training are: He ko be ne a ke bi yi faa, ne 0 maa po 0 bi yaya yi ke ya fa [There is not another shoulder somewhere on which you can put the head of a child after you have cut it off, and will still be alive]. This means that when a child goes wrong, one should not kill him or her, but rather discipline him or her. Bi tSOsemi yaya he je ne okpoku bi yeo fi [It is because of " Kyen;w Krankran, (Accra: Bible Society ofGhanalUnited Bible Societies, 1964). " Nkwa ASE:ln:Apanl Fafara ne Nnw6m, (Accra: International Bible Society, 2000). 113 I Ghana Bulletin a/Theology Volume 4,2012 bad training that a young vulture eats filty things]; meaning, bad up-bringing produces poorresults. Ke a du hy£ n£ bui kpakpako 6, a nuu we 1£ wui tso he, a 100 zugba a 1£ hi [If yam does not grow well, we should not blame it; it is due to the soil] , meaning, if one does not do well in life, it is due to his or her up-bringing. Another one is, hy£ n£ be hii 6 e hii fittufittu [The texture of yam shows its quality] , meaning, the conduct of a person shows his or her up-bringing]. With these proverbs and many others, the Dangme of the Greater Accra, Eastern and parts of the Volta Regions of Ghana - Ada, Nugo, Kpone, Gbugbla, Osodoku, S£, Manya Klo and Yil6 Klo - emphasise the importance of tsosemi (discipline or training), not just by parents and elderly people, but by the family and eritire community. . Conclusion We have discussed how the Greek term paidagogos has been translated in Galatians 3:24 in the Dangme mother-tongue translations of the Bible. We have contended that paidagogos meaning 'disciplinarian' or 'trainer" should be maintained as a noun in the Galatians 3 :24 in the Dangme translations, to agree with eis a preposition meaning "until" Christon, a noun. Translating paidagogos and eis Christon this way will prevent antinomianism among Dangme Bible readers who may as a result of the interpreting the verse as it is in the translations be tempted to reject any and all laws and regulations in the Bible, especially absolute norms, for the moral life. The study of the text has shown that Bible translation is never done ina vacuum; it is woven with exegesis and hermeneutics. The way one translates a biblical text is influenced his exegetical and hermeneutical methodology. Thus, thorough exegesis of a text leads to a better translation and interpretation. This has an inescapable implication for Bible translation into the numerous mother-tongueswe have in Ghana and Africa. A better interpretation of Scripture is based a sound exegesis, which is also based on a sound translation. Kuwornu-Adjaottor 1114 ---------- Selected References Agbenya La: Nublabla Yeye La Kple Psalmowo (1988). Accra: International Bible Society. Ahycmu Fofor No Mu Nwoma, Interconfessional (Revised Edition)(1982). Bungay, Suffolk: United Bible Societies. Barclay, William (2002). The Daily Study Bible: The Letters to the Galatians and Ephesians (Third Edition), Louisville, Kentucky: Westminster John Knox Press. Bediako, Kwame (2003). "Biblical Exegesis in the African Context - The Factor and Impact of the Translated Scriptures." Journal of African Christian Thought, Vol. 6, No.1 , June. -----(2004). Religion, Culture and Human Language. Accra: GhanaAcademy ofA li s and Sciences. Believille, L. L (1986). "Under the Law: Structural Analysis and the Pauline Concept of the Law in Galatians 3:21-4 :11. Journalfor the Study of the New Testament 26. Biblia (1931). Accra: Bible Society of GhanalUnited Bible Societies. Dutm, 1. D. G. (1990). Jesus, Paul and the Law: Studies in Mark and Galatians. Louisville: Westminster/John Knox. Ekem, 1. D K.. (2001). "The Use of Archierus 'High Priest ' as a Christo logical title : A Ghanaian Case Study." Trinity Journal of Church and Theology, Vol. XI, No. 1&2. ----- (2002). "Translating Asham (Isaiah 53: 10) in the Context of the Abura-Mfantse Sacrificial Thought." Trinity Journal of Church and Theology, Vol. XIII, No. 1 & 2. 115 I Ghana Bulletin a/ T heology Volume 4 , 2012 -----(2003). "Biblical Exegesis in an African Context: Some Reflections." Journal ofA frican Christian Thought, Vol. 6. No. 1, June. -----(2004). '''Spiritual Gifts' or 'Spiritual Persons'? 1 Corinthians 12: la Revisited." Neotestamentica 38. ----(2007). "Interpreting 'The Lord's Prayer' in the Context of Ghanaian Mother-Tongue Hermeneutics." Journal ofA frican Christian Thought, Vol. 10, No.2, December. -----(2007). "A Dialogical Exegesis of Romans 3 :25a." Journal for the Study of the New Testament 30. -----(2009) . Krataa a Pool Kyercwee Dze Kcmaa Faelimon: Ne Nkyercmu Fi Griik Kasa Mu Ko Mfantse Kasa Mu (A Commentary on Paul's Letter to Philemon Based on the Greek Text in Fante). Accra: SonLife Press. Hadjiantoniou, George (1998). Learning the Basics of New Testament Greek, Revised Edition. Chattanooga, Tennessee : AMG Publisher. Horton, Stanley M (1999). (Ed.) The New Testament Study Bible: Galatians - Philemon. Springfield, Missouri: The Complete Bible Library Kaiser, Walter C. Jr. et a (1992). Hard Sayings of the Bible (Downers Grove, Illinois: InterVarsity Press. Kuwomu-Adjaottor, J. E. T. (2010). "A Comparative Study of Matthew 6: 12 and Its Parallel in Kuwomu-Adjaottor 1116 r Some Ghanaian Translations of the Bible." Proceedings of International COl1ference on Research and Developmelu, Vol. 3, No.4. Accra: Pan-African Book Company. Kyercw Kronkron (The Bible in Akuapem Twi) (1964). Accra: Bible Society ofGhanalUnited Bible Societies. Laryea, Philip T (2001) . "Letting the gospel re-shape culture : Theological creativity in the mother-tongue." Journal ofA frican Christian Thought, Vol. 4, No.1, June. -----(2003). "Reading Acts 14:8-17 and 17:22-31 in Ga: A Critical Examination of the Issues, Meanings and Interpretations Arising from Exegesis in the Mother-Tongue. " Journal of African Christian Thought, Vol. 6, No.1 , June. Longenecker, Richard N (1990). Galatians: Word Bible Commentary Volume 41, Dallas, Texas: Word Books Publisher. Luther, Martin (2001) . Commentary 011 Galatians (Modern- English Edition). Grand Rapids, Michigan: Fleming H. Revell. Nestle-Aland Greek-English New Testament. (1981). Stuttgart: Deutsche Bibelgeselischaft. Nkwa Ascm: Apam Foforo ne Nnwom (1996). Accra: International Bible Society. Nkwa Ascm:Apam Foforo ne Nnwom (2000). Accra: International Bible Society. NmalO Kronkron L LJ (1907). Accra: Bible Society of Ghana/United Bible Societies. Amalc Kronkroa Lc (2006).Accra: Bible Society of Ghana. 117 I Ghana Bulletin a/Theology Volume 4 , 2012 Ngugi wa Thiong'o (1993). Moving the Centre: the strugglefor culturalFeedoms, Nairobi: East African Educational Publishers. Ngmami Klouklou a (1999). Accra: Bible Society of Ghana/United Bible Societies. Nublala Yeye La (1990). Accra: Bible Society of Ghana. Nwoma Kronkron (1948). Accra: Bible Society of GhanalUnited Bible Societies. Quarshie, B. Y. (2000). "The Significance of Biblical Studies for African Christian Theology." Journal ofA Fican Christian Thought, Vol. 3, No.1, June. ----- (2002). "Doing Biblical Studies in the African Context - The Challenge of Mother-tongue Scriptures." Journal ofA frican Christian Thought, Vol. 5, No. 1, June. Sanders, E. P. (1991). Paul (New York: Oxford University Press. Sandmel, S. (1978) . Judaism and Christian Beginnings. New York: Oxford University Press. Somi He a (1977). Accra: Bible Society of Ghana. Twerr; Kronkron (The Bible in Asante Twi). (1964). Accra: Bible Society of GhanalUnited Bible Societies. Wami Munyu a kr; Laa amr; (1997) ., Accra: International Bible Society. Wenham, 1. W. (1982). The Elements of New Testament Greek, (London: Cambridge University Press. Yorke, Gosnell L. Biblical hermeneutics: an Afrocentric perspective, Online article, www.unisa.ac.za. accessed 2/411 O. Kuwornu-Adjaottor 1118