Many words in Bislama are duplicated English words. For example lukluk is look and fatfat is fat. It is easy to make the mistake of thinking this applies to the majority of words. A missionary trying hard to do things the Ni-vanuatu way told the visitors arriving at his hut to come sitsit. Unfortunately, the Bislama word for sit is sidaon; sitsit means (to put it politely) go to the bathroom. Not quite what the missionary intended! —Vanuatu
“I would I had a thousand lives that I might give them to…China.” —Lottie Moon
Lottie looked all around her to see that the people whom she loved so dearly were starving to death. She didn’t have much to give them, but what she did have, she gave. But now Lottie’s health was failing; her weight was down to fifty pounds. Fellow laborers felt it was time for her to go home. At the golden age of seventy-two, she boarded a ship headed for the United States and home, but she never made it out of Asia. On Christmas Eve 1912, Lottie Moon died on board the ship in the harbor at Kobe, Japan.
To some, this woman’s dedication was a miracle. If you were to ask her relatives if they thought she would die for Christ, they would have scoffed. Lottie Moon, at the height of four feet three inches, was an unruly child, full of mischief and rebellion. She made it a point to make a mockery of the Gospel and her family’s Baptist faith.
While Lottie was in Virginia attending Albemarle Female Institute, a local Baptist church hosted a revival meeting. Some of Lottie’s friends invited her to go, but she refused. They got together to pray for her by name, and God answered. She went to one of the services to appease those friends but had no idea what was about to occur. That evening, when she could not sleep, Lottie fell to her knees and trusted Christ as her Saviour. Her family noticed an immediate change in her.
Lottie’s sister, who had already served in China, pleaded with Lottie to consider overseas service. This, coupled with God’s leading, took Lottie to China where she would serve Him faithfully until she died forty years later. She became one with the Chinese; she learned their language, dressed as them, ate as them, and poured her very life into them.
Missionary men could not minister to women in China; only women could reach Chinese women. One way in which Lottie evangelized them was by taking little tea cakes or cookies to them. That got the attention of both the women and the children! They called her the Cookie Lady and listened to her. She traveled many miles to witness and proclaim Jesus. As a result of her faithfulness, hundreds of converts came to Christ. She pleaded with the churches in the States to send more laborers and more funds to help with the much-needed ministry in China, but they could not see the burden as Lottie saw it.
Lottie lived, worked, breathed, and died in the service of her Lord. She is an example of what a true servant of the Lord is; one willing to sacrifice everything and leave all to follow Christ. What an example for us to follow! He is worthy of our all!
Cherith began literacy work among the Kamea in 2009 as a single woman. Today, she continues that ministry along with her husband, Jason Ottosen. She wrote the following report of their ministry during the early days.
The four Kamea primers were finished, and I, Cherith, was introducing and testing them in local villages where they had never seen their language written. Two men, Nicodemus and Lazarus, immediately became immersed in the excitement of reading the primers. I started them both in primer one and left to visit some other villages. When I came back several hours later, they were still reading. They made it to primer three before they headed home.
As the day wore on the women got closer and closer to me. Eventually, I was able to pull out the primers and explain that the purpose of the primers is to teach them to read so that they can read the Bible. At first, they did not respond. But then I started reading to them and asked them to help me make corrections if I said anything wrong. Page after page, they got more interested, delighted in the black and white drawings and thrilled that I was speaking their talk. Every time I stopped they would say, “anta fi”(some more). They finished my sentences and often would retell the stories to new ladies walking up.
That night as we sat around the fire, Rosalyn, the pastor’s wife, spoke with tears in her eyes, “The men will learn how to read, my sons will learn to read, but who will teach the women to read their Bibles?” As she continued, I thought through a typical Kamea woman’s day—work the garden, carry heavy bilums, fetch water and firewood, fix dinner, care for the many children, do laundry, etc. Pray the Lord gives us a way to implement reading for the ladies that will make it achievable. Before heading down the trail the next morning, I sat with Rosalyn for about a half hour and told her that she could learn to read. When I opened the primer, an irreplaceable smile swept over her face. We worked through the first five pages, and if you had asked Rosalyn, she would have told you that she was learning to read.
Winter 2020-21
The Brunei Malay people are a native Malay ethnic group that live in Brunei, a little-known nation on the island of Borneo. The country is tiny (a little larger than Delaware), but enjoys the wealth from oil resources. The Brunei also live in Malaysia, Canada, and the United States. The in-country population is 184,000; the worldwide population is 556,000.
Their language, also called Brunei Malay, is different in sound from Malay. Brunei Malay is the language of everyday communication for most Bruneians and is a sign of a speaker’s wish to identify himself as Bruneian. Brunei Malay is currently replacing the minority languages. There is no Bible, and no other known Christian resources in this language.
Brunei’s government is a monarchy with a line of sultans dating back to the 14th century. The current sultan became the absolute ruler in 1967. As such, he is both the head of state and the head of government. He is also at the head of the official religion, Islam, which he promotes by building mosques. (It is estimated that Brunei has more mosques per square kilometer than any other country in the world.) He also protects Islam by making it illegal to proselytize or for Muslims to convert from Islam.
The future is uncertain. Rapid depletion of oil reserves is an economic concern. The helpless state of lost souls, however, is of greater concern. How shall they hear? Pray for laborers!
Winter 2020-21
King Solomon said,“of making many books there is no end.” There are millions of books, both true and ficticious, covering every possible subject. Imagine how many things we read in a day besides books, newspapers, or magazines. We read instructions (sooner or later), road signs, billboards, medicine bottles, letters, signs for businesses, house numbers, labels on food or drink containers, T-shirts, tattoos, bumper stickers, the Yellow Pages, text messages, and so on. However, this is only possible if ours is a written language, and if we are literate. Many in our world do not have this skill that most of us take for granted. Where would we be in this world without the skill of literacy? Can you imagine a GI overseas asking his buddy to read him the love letter he just received from his gal back home? Illiteracy can be dangerous. When someone cannot read the sign that says “Wrong Way” and enters the freeway going the opposite direction of traffic flow, or when an illiterate mother gives her child the wrong medicine because she cannot read the label, lives are endangered. We owe a great debt to those who patiently taught us to read!
Literacy is like the ability to ride a bicycle. Once you have it, it stays with you for life. Monolingual people who speak an unwritten language, however, are always illiterate, and there are still well over three thousand unwritten languages in our world. These unwritten languages are without a single verse of the Bible. As Christians, we realize the importance of the written Word of God and Christian literature in the heart language of all people. To reach this goal on the foreign field, the missionary must learn the language, analyze the sounds, develop an alphabet, and then write or translate books. The Advanced Missionary Training program of Baptist Bible Translators Institute (BBTI) trains missionaries to do all of this.
The first step is to create an alphabet. Languages vary greatly, and an alphabet that serves one language may not work well for another. The linguistic skill to develop a well-suited alphabet for a particular language is called phonemics. A phonemic alphabet has one letter for each significant sound in that particular language, makes the ability to read and write much easier. This is one reason why Spanish is relatively easy to read. Our English alphabet, however, is not phonemic—our symbols often do not match our sounds and achieving literacy is a long process. Furthermore, our reading ability is often poor and our spelling skills atrocious.
Having only five vowel symbols to represent eleven vowel sounds makes English vowels especially difficult. Listen to eleven different vowel sounds as you pronounce these words: beat, bit, bait, bet, bat, Bob, but, boot, book, boat, and ball. If English had a phonemic alphabet, it would contain a separate symbol for each of these vowel sounds. It is several centuries too late to write English phonemically, but it is not too late for the thousands of unwritten languages. We need well-trained missionaries who will go, learn the language, develop a writing system, translate Scripture, and teach the people to read it.
Between the making of books and the reading of them is the missing link of literacy. A book, however true and helpful, is of no value to a man who cannot read it. Those mysterious marks on the pages may be as intimidating to him as Einstein’s theory of relativity is to us normal folk. Handing a Bible to a man in his heart language is of little or no use if he cannot read it, but he can be taught. Both children and adults can learn to read. However, they must first be motivated. I once offered a man a free booklet containing a Bible story that we had translated into his formerly unwritten language. I expected him to be excited about finally having a portion of God’s Word in his language, but he asked, “What do I need that for?” He had lived his entire life without a book. Neither his father, nor his grandfather, nor any of his ancestors had ever owned one. Why would he need a book? Obviously, he needed to be motivated. People simply do not read if they do not want to. A skilled literacy teacher works to create a desire to read by providing plenty of relevant and interesting reading material such as their folk tales or history. He wants to get the people “hooked” on reading.
Using the science of phonemics, a BBTI graduate can give an unwritten language an alphabet that precisely symbolizes the sounds the native hears. Then choosing a literacy method that matches the people’s way of thinking and doing, he can teach them to read. BBTI graduates have used the knowledge gained in phonemics and literacy classes in several parts of the world. Cherith developed an alphabet for the Kamea language of Papua New Guinea. She and Sarah have taught the Kamea people to read their language and the trade language, Pidgin. Michele did the same in Vanuatu with the formerly unwritten language of Akei. Dan not only taught literacy in Uganda, but also trained several native literacy teachers. Bruce worked with the government of his Latin American country to teach literacy in the public schools. Sarah trained literacy teachers in a closed Asian country.
Putting a previously unwritten language into print gives it a special identity and dignity. When a man reads the Bible in his own language, it becomes personal instead of foreign as he sees that neither he nor his language are inferior to God and realizes that the message of God’s love is for him. A people’s culture, history, and heritage are all tied up in their language, and unwritten languages are on the endangered list. If they become extinct, at least one generation is left in a linguistic “no man’s land” where the people lose their heart language but do not fully understand the trade language. Writing these languages and teaching people to read them helps to preserve cultures, but more importantly, it gives them God’s words —words that they can learn to read for themselves!
A newly arrived missionary in Costa Rica wanted to go to the market and begin learning Spanish. He looked up how to ask the price of things in his Spanish-English dictionary and found the words for “how” and “much” to be “como” and “mucho.” Then he walked around the market pointing at things and saying, “Como mucho.” Everyone laughed because he was actually saying, “I eat much.”
While preaching in an open air market I was giving an illustration using clean water and dirty water. I held up the clean water bottle and said, “If I hit this water, it brings satisfaction.” Realizing immediately that hitting water is an expression meaning to drink hard liquor, I tried to correct myself before anyone had enough time to let it sink in—but it was too late. The crowd one by one slowly “lost it” with snickering. —Rodney, Tanzania
A missionary preaching in Mexico City from the story of Hannah read where Hannah told her husband that she wouldn’t take the child Samuel up to the tabernacle until he was weaned. Instead of saying “destetado” (weaned), he said “destazado” (to chop up). It was even more hilarious when Elkanah responded, “Do what seemeth thee good; tarry until thou have ‘chopped’ him.” —RLC
On May 10, 1968, the pastor’s wife and another lady from Beacon Hill Baptist Church in Dallas, Texas, were visiting new arrivals in their area. The house they planned to visit had whiskey bottles in the front window. The intended message was “Bad people live here; don’t mess with them.” The residents, Robert and Linda Huddleston, had bought the house and recently moved in. They had met at the Player’s Lounge where Linda was a bartender. The church ladies considered skipping this house, but they didn’t. Instead they won Bob and Linda to Christ!
Bob was born and raised in Oregon. He served as a Korean language specialist in the United States Air Force and was also trained in data processing. Linda, born and raised in Dallas, Texas, was a high school dropout but later earned her GED at Baptist Bible College (BBC) in Springfield, Missouri, where she and Bob prepared to serve the Lord on the foreign field. While a student at BBC, Bob began Maranatha Baptist Church in nearby Richland. Some of the missionary students from the nearby linguistic training school of New Tribes Mission (NTM) attended their services. The NTM people told the Huddlestons about the many unreached, Bibleless tribal people of the world, and God began to burden their hearts to reach them. At NTM, they met Baptist missionaries George and Sharon Anderson. The Andersons had left Mexico to attend the NTM Boot Camp and Language School with the stated purpose of learning all they could from NTM so they could begin a similar school to train Baptist missionaries.
That school, Baptist Bible Translators Institute (BBTI), began in September 1973 in Forth Worth, Texas. Bob and Linda were in the first class along with the Andersons and two other families. Early in 1976, the Huddlestons went to Colombia, South America, and began learning Spanish. Their BBTI training, especially the phonetics, helped them to speak the new language much better than most foreigners. Their goal was to work with unreached jungle tribes, but unfortunately, the communist guerrillas were making major inroads and controlling the jungle areas. The Huddlestons were allowed to stay in Colombia but were forbidden by the government to work in the jungle. They began churches in Villavicencio and the Llano (plains). They also began a Bible institute. During the beginning days of their ministry there, they adopted a Colombian baby girl whom they named Jody Lynn. After approximately ten years in Colombia, Bob and Linda were denied visas and were forced to leave. Jody became a US citizen at age nine.
The Huddlestons did not quit serving the Lord; they just changed locations. For the next ten years, Bob pastored the Trinity Baptist Fellowship Church in Phoenix, Arizona. During those years, Bob finished his BA and got his MA and CPE. After that, he became a chaplain in the Texas State Prison system. His bilingualism was a great help in these places. Linda also was hired by the prison to work in the mail room. All prison correspondence, entering and leaving, must be read by prison officials, and her ability in two languages was especially useful. During his tenure in the prison system, Bob began pastoring a church in the East Texas city of Jacksonville. There he taught the people why we hold to the Authorized Version of the Bible and established a faith promise missionary giving program that still continues. Bob stepped down from the full-time pastorate in 2009. He is a Trustee of Baptist Bible Translators Institute and continues to preach and serve the Lord in East Texas, witnessing in both English and Spanish as the Lord gives him open doors. The Huddlestons are helping to home school their ten-year old granddaughter. It has been over fifty-two years since they kept whiskey bottles in the window!
Fall 2020
Tayler and Lorin Norris with Eden, Deacon, and Enoch www.missions2moz.org
By Tayler Norris
In the early 1980s, my parents were reached with the Gospel through military missions while they were stationed in Germany as young Airmen. Little did they know that they would someday have five sons, including me, who would be born in Portugal while they were involved in a military mission church. Later in life, I would go on a missions trip to Zambia, Africa, and through that trip, God would burden my heart to give my life to be a missionary to the foreign field.
My call to the mission field was a culmination of my parents keeping missions as an important part of our family life. Growing up, our family attended every service of our church’s missions conferences. My brothers and I were always the first ones at the missionaries’ display tables asking questions. There were many times that my family opened the doors of our home to house missionaries while they were presenting at our church. At a young age, I was taught to not only give my tithes but also to give to missions on a monthly basis. I remember the napkin holder that sat in our dining room, stuffed with hundreds of missionary prayer cards. These were some of the things God used to prepare my heart to surrender to take the Gospel to the lost.
I prayed for two years before God, at the end of our church’s missions conference, burdened my heart for the country of Mozambique. A year later, after talking with my wife and seeking council from our pastor, my wife and I visited Mozambique. While there, God confirmed in our hearts that Mozambique is where He is leading us.
Throughout my life, God has used missions to make His will evident for me. The involvement of others in missions has also influenced me. It is clear that He uses missions to call laborers to reach the lost. Would you pray for laborers, about missions, and what God would have you to do?
Fall 2020
Lavern and Evelyn RodgersA bomb wrestled through the air, while the loud cracks of the blast set homes ablaze. The people of war-torn Japan sat in the darkness of an uncertain eternity. Soon after, former Navy man Lavern Rodgers and his wife, Evelyn, arrived with the good news of the Gospel.
In 1945, Lavern Rodgers first heard his Macedonian call through the exhortation of General Douglas MacArthur who, quoting Matthew 5:44a: “Love your enemies,” made the appeal for 15,000 missionaries to come to Japan. Lavern Rodgers knew that in order to follow God’s call on his life, he would have to replace his personal hatred for the Japanese with God’s love for them. He wrestled with the Lord. Would he do the unimaginable and go tell His enemies about Christ? Knowing he could never win a fight with God, he surrendered.
To prepare, he attended Bible Baptist Seminary in Fort Worth, Texas, where God spoke to him through a quote from William Carey: “Attempt great things for God. Expect great things from God.” With these words ringing in his ears, he and his wife, Evelyn, took the rocky boat voyage to Japan in September 1950. After thirty-three days, the Rodgers finally arrived in the bombed out city of Yokohama. Even Shizuoka, the city where they began their first work, was 60% destroyed. In the midst of these depressing surroundings, they kept their eyes on Jesus.
The Lord opened up amazing opportunities for church plants to begin. They were able to start churches in nine different cities between 1950 and 1967. Lavern Rodgers said that “Planting churches is like planting trees. They are foundational to a Biblical ministry. These are our trees.” But building a church in post-war Japan was not going to be an easy task. He and his friends had to tear down buildings and reuse the scraps to build their first church in the city of Shizuoka. This was a great lesson for the Japanese people, because it taught them to use what God provides.
Many young Japanese would soon attend the services. A girl named Sachiko Saigo Yasuba described the church as having a warmth and brightness she had never experienced. As a struggling wife, she came looking for pity but instead found a warm greeting from Evelyn Rodgers who took her by the hand and showed her the Romans Road. Sachiko was amazed to learn that she did not know God. This was the reason she had so much trouble and wrong in her life! Overcome with the knowledge of her sin, she wanted to throw herself on the Lord and no one else. With open arms, she received the Lord as her Saviour that day, and all the darkness became light.
Lavern Rodgers is ninety-three years old and still resides in Japan. He once said, “There is nothing more rewarding in life, than going where God’s finger points.” Will we go where God’s finger points us? Or will we, like Jonah, refuse to go? We must spread the message of Jesus, for only His light can vanquish the darkness!
The Tama people live in eastern Chad and western Sudan. Statistics vary according to source; reports include a population of anywhere from 170,000 to 300,000. The Kimr tribe, numbering 169,000, belongs to the Tama people group and speaks the same language.
Tama (also known as Tamok, Tamot, or Tamongobo) is a language in which tone, stress, and length can all change the meaning of words. It is the language spoken in homes. It is unknown if Tama has ever been written or is only spoken. There are no Scriptures in this, the people’s heart language.
The Tama are sedentary and most of them are farmers of an assortment of crops, including cereals. They also raise livestock such as goats and camels. Because Chad is a landlocked country, they do not always have a long rainy season which means that drought is a serious problem. Gardens are the main livelihood and source of food. If the rains do not come, they may not have any crops that year. This is compounded by fights with neighboring people over the desperately needed land. There is much unrest, and one never knows when bandits or rebels will strike.
Islam is the main religion of the Tama with 95% claiming to be Muslim. The other 5% is made up of ethnic and animistic religions. Because of their extreme poverty and sense of hopelessness, alcohol is a real issue for many Tama. When will they hear the great news of the Gospel? Who will bring them hope? Will you go?
Fall 2020
A young Christian, whom we will call Bill, was beginning to learn about the work of missions. He was intrigued by the missionaries that visited his church, and it concerned him that many in the world have little or no chance of hearing the Gospel and that most of the preachers were staying in the United States. A missionary on his way to Honduras had shown slides and preached in Bill’s church. As he left that day, Bill said the nice things that people say to missionaries. The missionary replied, “Thank you. Maybe you will come to Honduras and help us.” Not knowing how to respond to this challenge, Bill repeated something he had once heard, “God has not called me to be a missionary.”
The young missionary, wise beyond his years, did not let Bill get away with this glib answer. He opened his Bible to Matthew 9:38 and said, “Read this. This is a command; will you do it?” The verse says that we are to pray for laborers. Bill told the missionary that he would, and he did. Bill has now been a laborer in the harvest for half a century.
Many, like Bill, believe the five-syllable sentence, God has not called me, because they have heard repeatedly that a missionary must receive a special, supernatural call. No one has told them that they can volunteer. If a person has not had an overwhelming emotional experience, he may assume God has not called him. He concludes that he is free to choose his own career, unlike the called one who must do exactly what God has called him to do. Everyone needs to hear Romans 12:1-2 and be reminded that he is to present his body a living sacrifice. Only then will he know God’s perfect will. Why would God show His will to a Christian who is not dedicated to do it? After surrendering, he must seriously ask God what he should do and where he should go. He should consider foreign missions for at least two reasons: First, it is a command to go and preach Christ to every creature. Second, common sense tells us that people with the least opportunity deserve top priority. The Apostle Paul strove to go where Christ had not been named. Oswald J. Smith asked, “Why should anyone hear the Gospel twice until everyone has heard it once?” Christians who say, “Lord, anywhere but the mission field,” are rebels and disqualified from knowing God’s will!
Most would not think or say it, but with so many Christians exempting themselves from missionary service by saying God has not called me, we may be inadvertently accusing the Lord of failing to call enough missionaries. God loves every man and sent His Son to die for all. He commands all men everywhere to repent. God wants no one to go to Hell. He has no alternative plan other than faith in Christ. He has commanded us to go everywhere telling the Good News. Has He not called enough people to do it? God wants churches established at home and abroad, but thousands of places have none. He wants all men to be saved and come to the knowledge of the truth. He wants no one ignorant of His Word, yet more than half of the seven thousand one hundred languages in our world still have not one verse of Scripture. Jesus has commanded us to evangelize all people groups; there are over sixteen thousand! And we have done little or nothing in half of them. Is it possible that our all-powerful, all-wise God would do all this for man’s salvation but not call enough men to proclaim it? Someone is at fault, but it is not God!
There’s another group that claims God has not called me. It is their pretext and shield to deflect any challenge or question that might get near them. These words protect them from becoming a pastor, a youth director, an itinerant evangelist, and especially from the dreadful fate of a missionary. The one who has declared himself uncalled can go abroad if he wants to—if the job pays well—or he can stay home. He can work in the oil fields of Saudi Arabia or in an auto plant in Detroit, it is his call (pun intended). But he is not required to preach the Gospel in these places because, after all, he is not called. He can learn a few foreign phrases as a tourist but needs not labor eight hours a day learning a language. He can visit any place in the world, but he is not required to live anywhere he deems dirty or unpleasant. He can spend his entire life with his people and never experience the discomfort of living with those of a different culture. God has not called me guarantees him comfort socially, economically, and physically. He can make it sound so convincing that others believe he has struggled with the issue of fulltime service and concluded that it is not God’s will for him. The truth is that he has not given it a minute’s consideration. Also, the unspoken implication is: Drop it! Leave me alone. The matter is settled. I have no further word.
Saying these five magic words may free a man, at least in his own mind, from any obligation to be a spectacle in the world, to go where he might feel uncomfortable, or to do anything that he does not want to do. He may use these words to opt out of any full-time service for God. Oh, he can mow the church yard or pass out a gospel tract, but he is free from speaking from a pulpit and running the risk of embarrassment. He believes God has not called me automatically exempts him from any personal involvement in the Great Commission of Christ other than dropping a dollar in the offering plate or praying, “God bless our missionaries around the world. Amen.” He can ignore the command of God to give the Good News to the heathen; that only applies to the called. This rebellious brother needs to be reminded of a few biblical truths: First, “Ye are not your own; … ye are bought with a price.” Second, “For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel’s, the same shall save it.” Or as someone put it, “Losers finders, keepers weepers.” And finally, his empty words, God has not called me, are not going to help him when he looks at the nailed-pierced hands of His Saviour. He may be in the majority now claiming this, but at the Judgment Seat of Christ, he will appear alone and speechless.
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I knew a little Spanish, so our Spanish Pastor asked me to translate his remarks to the English congregation
because he was uncomfortable addressing them with his broken English. I was dismissed from this translation
assignment after the first practice run. I would have thanked the English congregation for all of their help and chicken
(pollo) rather than for their help and support (apoyo). —MW
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When our language helper, Lilee, asked me what kind of meat I like to eat, I attempted to say “kai kap muu kap NGUA” (chicken and pork and beef). But instead, I came up with ‘kai kap muu kap NGU” (chicken and pork and SNAKE)! Lilee gave me a funny look and replied in English, “Really?!” –K.R, Laos
Our language tutor was teaching us to pray in the Indonesian language. We write out our prayer for his review and then read/pray them before class begins. My wife was thanking God for his mercy, but omitted an “h” sound in the middle of the word. She thanked God for his spider webs instead! —D.C.
After dismissing his congregation, a missionary in Germany went to the back door to greet people as they left. He greeted each member with a handshake and smile and told them, “Gutten nackt.” They realized that he meant to say “Gutten nacht” meaning good night, but grinned or snickered because he had actually said good naked. The preacher was greatly embarrassed when a member at the end of the line corrected him. —Christine
A basic conversation goes something like this: Sabaidii! Jao sabaidii baww? (Hello, how are you?)
Khoi sabaidii. Jao dee? (I’m fine. [How are] you?)
Khoi sabaidii. (I’m fine.)
It’s a good thing Jon was only practicing his language skills because instead of saying,
Jao dee (How are you?), he accidentally said, Jao dai! (You die.)!
—Chris, Laos
I knew a little Spanish, so our Spanish Pastor asked me to translate his remarks to the English congregation because he was uncomfortable addressing them with his broken English. I was dismissed from this translation assignment after the first practice run. I would have thanked the English congregation for all of their help and chicken (pollo) rather than for their help and support (apoyo). —MW
Bob and Liz PattonIt was September 1986 and the Pattons’ plans were drastically changed when Dr. Patton opted to move to the city rather than join forces with the liberal group in control of medical practice in the interior of the country. It had been just two weeks since the couple had moved to Suriname’s capital, Paramaribo, when civil war broke out in the interior. Had the couple stayed in the interior, they would have been cut off from their mission while in only the beginning stages of language learning. God had a definite plan for them in Paramaribo.
Upon graduating from the University of Rochester in 1971 as an Internal Medicine Specialist, Robert Patton had embarked for Liberia, Africa, where he served as professor and head of Internal Medicine at the University of Liberia until 1976. More importantly, it was there in Liberia that he accepted Jesus Christ as his Saviour in 1974. Surely, he never imagined then where God would later lead him and what monumental tasks he would accomplish in just twenty-four years.
In 1986, the Pattons found themselves in Suriname learning the national languages of Dutch and Sranantongo. For the first five years he was in Suriname, Dr. Patton taught at University Hospital in the mornings and dedicated his afternoons and evenings to soul-winning, language learning, church planting, training national pastors, and establishing various ministries. During this time, Dr. Patton grew increasingly frustrated with the limited scriptures available in the Sranantongo language. He was using a Moravian translation of the New Testament from the 1800s, but its imprecision and antiquity made it a less than desirable version upon which to build a ministry. Furthermore, Dr. Patton longed for a translation of the Old Testament. In 1991, God showed him clearly that he should resign his teaching position and begin translating.
Dr. Patton approached this very serious project with fear and trembling. He worked carefully and steadily to translate a Bible faithful to the Received Text into Sranantongo. The translation team included himself and six natives. First, Dr. Patton studied the scriptures under consideration, consulting a conservative commentary when necessary for clear understanding; then he made a preliminary translation and passed it off for independent review by two nationals (separately). Two more cycles of revision by Dr. Patton and review by other nationals then followed. After a final revision, it was considered complete. The entire Bible was translated by 1997 and published by Bearing Precious Seed in 1998.
God blessed the Pattons’ diligent work. Not only is their Bible translation the most sold version of the Sranantongo Bible in Suriname, but it has also been shared through their radio programs. Dr. Patton has synthesized commentaries using his translation notes and their corresponding scriptures. These commentaries are helpful resources for national pastors and have also been broadcasted via radio.
You can read more about Dr. Patton on his website, teachingmissions.com.
Summer 2020
The missionary arriving at his place of service looks like an outsider, talks and acts like an outsider, and he brings an outside message. Most of this needs to change. The missionary cannot change his foreign appearance, and he dare not alter the message; but he might find better methods of delivering that message, making it seem less foreign. People are more apt to receive a message from a friend than a foreigner,—from one of their own rather than from an outsider. The task of the missionary is to teach heathen people about a God who is foreign to them. Wouldn’t it be an eternal shame if the messenger was an obstacle to the peoples’ understanding?
A Careful Assessment
During a survey trip or immediately upon arrival on the field, the missionary should make a careful assessment of the language situation. What language will best reach the heart of the people he is targeting? I spoke to a missionary on his way to the South Pacific about getting Advanced Missionary Training at BBTI. He told me, “The missionaries there get by using English.” I said, “Brother, God has not called us to get by but to communicate!” We are always tempted to choose the quick or easy rather than the best way. But our message is vital and failure is eternally deadly. And besides, it’s not about us! It’s about Jesus Christ and the people for whom He died! The new missionary must not assume that the official language of the country will reach the heart of his people group—it may not. And the trade language may not either. What do the insiders speak among themselves in this local area? That is probably the language the missionary must learn and learn very well. Perhaps he needs to learn an official language or a trade language to function in the country, but the heart language to reach the heart of his people. This insider language may be an unwritten one; and there probably will not be a language school or qualified tutors to teach it.
Once this careful assessment has been made and he decides to go the extra mile and learn that second or third language, the missionary must inform and educate his supporters back home about the time it will take. They may not understand or accept this delay. They may want quicker results. They might give his support to a more fruitful missionary. So be it. He must resist the temptation to simply get by, or to abandon the people group and work in the city using the trade language. Otherwise, the people he is called to reach will remain unreached!
A Critical Analysis
At the outset of his attempt to become an insider, the missionary must make a critical analysis of the language. Failure to analyze the sounds and reproduce them exactly as the natives speak will result in a bad accent. They may understand him, but the accent reminds them that he is an outsider. With prior training and skill in phonology (phonetics and phonemics), the goal of perfect pronunciation is possible. Phonemics will enable him to understand how the sounds change according to their environment. Without it, he will be unable to develop an efficient alphabet, the first step in writing the language. Preparation in the linguistic skills of morphology and syntax will help him to critically analyze how words and sentences are made. With proper grammar and good pronunciation, the messenger will sound very much like an insider when he delivers God’s message.
A Cultural Adaptation
Cultural adaptation is also vital to convert the outsider into an insider. The missionary must not only speak like a native, he must also think like one. The new culture will be unique and different from his, but this does not necessarily make it wrong. Yes, there will be wicked practices and beliefs that God will want to change, but the missionary won’t introduce unnecessary changes. Adapting to the culture will also help him overcome culture shock. Culture shock causes him to withdraw or reject the culture, thus making him act very foreign! We’ve heard of “going native.” This is a blind acceptance of a culture, even condoning its sinful practices. It is not what we mean by becoming an insider! An insider bonds with the people, identifying with them as much as possible (without compromising his Christian belief or walk with the Lord).
We have established that the message must not change. It cannot be weakened in any way. But it can and should be taught with native teaching methods and with cultural illustrations. Anything that will make the gospel more understandable should be considered. The preaching of the cross is foolishness to the lost, but we don’t have to make it more so by our foreign speech and thinking!
A Capable Ambassador
Where can we find this insider: this theologian, linguist, and anthropologist? He is not to be found; he must be made! If the thousands of unreached people groups stand a chance of ever knowing Christ, we must produce about fifteen thousand immediately!
The missionary arriving at his place of service looks like an outsider, talks and acts like an outsider, and he brings an outside message. Most of this needs to change. The missionary cannot change his foreign appearance, and he dare not alter the message; but he might find better methods of delivering that message, making it seem less foreign. People are more apt to receive a message from a friend than a foreigner,—from one of their own rather than from an outsider. The task of the missionary is to teach heathen people about a God who is foreign to them. Wouldn’t it be an eternal shame if the messenger was an obstacle to the peoples’ understanding?
A Careful Assessment
During a survey trip or immediately upon arrival on the field, the missionary should make a careful assessment of the language situation. What language will best reach the heart of the people he is targeting? I spoke to a missionary on his way to the South Pacific about getting Advanced Missionary Training at BBTI. He told me, “The missionaries there get by using English.” I said, “Brother, God has not called us to get by but to communicate!” We are always tempted to choose the quick or easy rather than the best way. But our message is vital and failure is eternally deadly. And besides, it’s not about us! It’s about Jesus Christ and the people for whom He died! The new missionary must not assume that the official language of the country will reach the heart of his people group—it may not. And the trade language may not either. What do the insiders speak among themselves in this local area? That is probably the language the missionary must learn and learn very well. Perhaps he needs to learn an official language or a trade language to function in the country, but the heart language to reach the heart of his people. This insider language may be an unwritten one; and there probably will not be a language school or qualified tutors to teach it.
Once this careful assessment has been made and he decides to go the extra mile and learn that second or third language, the missionary must inform and educate his supporters back home about the time it will take. They may not understand or accept this delay. They may want quicker results. They might give his support to a more fruitful missionary. So be it. He must resist the temptation to simply get by, or to abandon the people group and work in the city using the trade language. Otherwise, the people he is called to reach will remain unreached!
A Critical Analysis
At the outset of his attempt to become an insider, the missionary must make a critical analysis of the language. Failure to analyze the sounds and reproduce them exactly as the natives speak will result in a bad accent. They may understand him, but the accent reminds them that he is an outsider. With prior training and skill in phonology (phonetics and phonemics), the goal of perfect pronunciation is possible. Phonemics will enable him to understand how the sounds change according to their environment. Without it, he will be unable to develop an efficient alphabet, the first step in writing the language. Preparation in the linguistic skills of morphology and syntax will help him to critically analyze how words and sentences are made. With proper grammar and good pronunciation, the messenger will sound very much like an insider when he delivers God’s message.
A Cultural Adaptation
Cultural adaptation is also vital to convert the outsider into an insider. The missionary must not only speak like a native, he must also think like one. The new culture will be unique and different from his, but this does not necessarily make it wrong. Yes, there will be wicked practices and beliefs that God will want to change, but the missionary won’t introduce unnecessary changes. Adapting to the culture will also help him overcome culture shock. Culture shock causes him to withdraw or reject the culture, thus making him act very foreign! We’ve heard of “going native.” This is a blind acceptance of a culture, even condoning its sinful practices. It is not what we mean by becoming an insider! An insider bonds with the people, identifying with them as much as possible (without compromising his Christian belief or walk with the Lord).
We have established that the message must not change. It cannot be weakened in any way. But it can and should be taught with native teaching methods and with cultural illustrations. Anything that will make the gospel more understandable should be considered. The preaching of the cross is foolishness to the lost, but we don’t have to make it more so by our foreign speech and thinking!
A Capable Ambassador
Where can we find this insider: this theologian, linguist, and anthropologist? He is not to be found; he must be made! If the thousands of unreached people groups stand a chance of ever knowing Christ, we must produce about fifteen thousand immediately!
Communication is a very complex human activity. Using our speech mechanism, we convert thought into a series of sounds, syllables, and words whose meaning we agree upon. Depending on our relationship, the words might change. If I am the CEO, and you are an employee, I may use very formal speech. If we are friends and co-workers, I will be much more informal. The sounds enter your auditory system and are processed in your brain. You determine the meaning of the sounds and respond accordingly.
Sometimes there is a breakdown in communication. We husbands are endowed with the ability to articulate a clear message to our wives in precise words that cannot possibly be misunderstood. Unfortunately, our memories are somewhat faulty. A month or a year later, our wives (who are endowed with infallible memories) can quote what we said word for word. Since we men cannot remember the conversation, let alone the exact words, all we can say is, “Well, maybe that’s what I said, but that is not what I meant.”
Dr. Charles Turner estimates that only eighty percent of our conversation is understood by the other person in the way we intend; and that is among speakers of the same language and culture! If that be true, imagine the potential for miscommunication when a missionary speaks to people in a new language and culture! And if he fails to communicate, his listeners will fail to understand the message of salvation! Missionary Tom Gaudet said, “Communication is a wonderful thing—when it happens.”
As Christians, we all need to improve our communication skills; but the teacher or preacher especially needs to be sure that his words are understood in the way he intends. The burden is on him to insure that his congregation understands the message clearly. He must consider the age of the listeners, their education, and especially their spiritual level. Dr. Fred Schindler repeatedly told us ministerial students, “Put the cookies on the bottom shelf.” He wanted us to make the message clear enough for a child to understand. A missionary might say, “I gave those people the gospel, but they didn’t accept it. I did my part.” The question is not whether he gave them the gospel, but whether they understood it. If the people do not understand the message, the teacher has not yet communicated it. If I am trying to lead my son to Christ, I don’t tell him the gospel once and leave it at that. I listen and get feedback as he “preaches” what I have taught him to his little brother or to the family dog. I will probably hear some heresy. But I re-explain the message and use illustrations that he can relate to. I ask questions to see what he understands, and I do this as long as needed. In the same way, we must insure that the pagan understands the message; then the Holy Spirit can deal with his reluctance and resistance.
There is a great need today for good cross-cultural communicators. There are over seven billion people in the world, speaking nearly seven thousand languages. Very few have even heard the gospel, let alone understood it. We need missionaries; but we need missionaries that can communicate! A missionary must learn the new language. Speaking through a translator often results in miscommunication. Speaking the trade language instead of the heart language may result in miscommunication. Speaking with a strong accent will certainly be distracting and will increase the chances of miscommunication. The missionary must not only speak the new language, he must dig deep into the culture and know what the pagan man is thinking. The national already has a complete set of religious beliefs that to him are true. His father, grandfather, and great grandfather lived and died believing them. He is not going to discard them and accept something new just because some foreigner comes along and tells him he must. If he is quick to accept this new Christian doctrine, it may well be that he is only mixing it with his old belief. We call this syncretism. The pagan needs to see that his belief is wrong and that his god is false. He must turn from it (repent) and turn to the true God (believe). The missionary must patiently teach, explain, and illustrate the gospel message, making a clear contrast between the pagan’s belief and the true Way of God. It is essential that I know where my son is in his understanding of salvation before I lead him to make a decision. Likewise, the missionary must know what the national is thinking before he can expect him to believe unto salvation.
A missionary going to a new village is a foreigner preaching a foreign message. He distributes gospel tracts that come from a foreign-thinking mind and pen. This is not the most effective communication. Real communication requires the missionary to do his homework, linguistic and culture analysis. That is hard work, and he must prepare himself for it. Communication may also require Bible translation. Salvation and spiritual growth can happen, but there are seldom any shortcuts. Communication is indeed a wonderful thing; and we must make it happen!
I am a little overwhelmed with the rapid rate of technological advances. I admit I am a little old fashioned. The truth is I’m a technological caveman. Some call me T-Rex! It is a little disturbing when I say, “Turn in your Bible to…” and people whip out their Smart Phones. Are they ready to study the Text, or are they sending one? I must admit, however, that our modern technology is useful in reaching the world with the Gospel. We can sneak the Word of God in electronic form into places that are extremely hostile to Christians. Let’s do more of it!
We should understand what is meant by the term “technology.” A pencil is technology, as is a typewriter. Bicycles and cars are technology. A few minutes in an airplane might save the missionary a few days walk; and you don’t get bit by mosquitoes or snakes in a plane! Modern technology can and should be used to further the Gospel. But I might ask, “How are we doing?” William Cary didn’t have a typewriter, and he produced forty Bible translations. Who is coming close to that with their computers? There are still thousands of unreached people groups, not to mention hundreds of thousands of towns around the world with no Gospel witness. We lack men to go, and technology can’t replace them. We can hardly send robots and drones programmed to shed tears and say, “I love you, and Jesus loves you, too.”
I admit I need an attitude adjustment about modern technological devices. But I think I do have a valid concern. Most of the new devices (toys) are for the purpose of communicating. On the surface, this sounds like a wonderful thing for our missionaries. They can have instant contact with their friends and family back home. With unlimited long distance calls or texts, Skype, and Vontage, the missionary can talk with folks back home several times a day. That is wonderful! Or is it? Loneliness is a big problem for the missionary. This constant contact should eliminate it. But does it? Here is the problem: The strong bonds between the missionary and those back home can hinder the missionary from bonding with the people on his field. Bonding is a term used today to describe the strong connection between the missionary and his people. It is more than identification with them or an acceptance of them. It is an enjoyment of being with them. It is feeling at home with them. It is true biculturalism, the goal of every missionary.
We often think of the needs of the people that the missionary is there to meet. But the missionary also has needs that his people should meet. As long as his social needs continue to be met by family and friends on the other side of the world, they are not going to be met by his people. Native people may be naked and illiterate, but they are not stupid. They know if the missionary really enjoys being around them or not. They may not know the term “culture shock,” but they can certainly recognize it. They may not know why the missionary takes this little thing out of his pocket every two or three minutes and looks at it, or why he taps on it with his thumbs; but they know it is not normal behavior.
I don’t suggest the missionary throw his technology in the trash before boarding the plane (though he would eliminate the electronic pornography available to him 24/7). I do suggest, however, that he make some firm decisions and commitments: I will bond with my people. I will not let these gadgets rob me of the time that I should spend with them. These things will be tools to help me learn their language, not toys to entertain me. I will leave my devices inside and go out and play soccer with the guys. And most of all, I will make sure my heart is here, and stays here, and not let it wander back home.
As painful as this may be, he then needs to do the hard part. He must make people back home understand that he does not love them any less, but he will not be talking to them every day. He won’t be checking his Facebook too often. He will do more praying and less posting. He won’t be calling home more than once a week.
He might have to tell someone, “I don’t really need a text telling me you are leaving Wal-mart and heading to the mall. Send me a text once a week, telling me that you are praying for me!”
He might have to tell his sister, “Thanks, Sis, for the pictures of your beautiful kids, but if you send them every few months, that will be enough. I don’t have time to look at new pictures every day.”
It may seem helpful to have immediate access to his pastor or his dad, but maybe he needs to look more to God for wisdom in daily situations.
Missionary friend, let’s invest in technological devices that will help us; but let’s not waste money on the latest toys, just because everyone is standing in line for them. Let’s use what will help us reach our goal and resist things that distract us. Let’s use technology to get our bodies to the uttermost part of the earth; but let’s control the things that tempt our hearts to go home!
Among churches of our persuasion that are involved in missions, the term “deputation” is well understood. When we say, “He is a missionary on deputation,” we mean he is visiting churches, sharing his burden, and asking for prayer and financial support. But there is more to it that we might be missing.
The command to preach Christ to every creature is given to every pastor, deacon, and church member—to you and me. But we cannot go to all these places and learn all these languages. Our inability, however, does not relieve us of our responsibility. It does show us the need to deputize others. To deputize someone means to appoint him to do a task in your stead, to represent you in a place where you cannot personally go. The missionary you deputize is sent with your authority to do the same job that you are doing here. The sheriff cannot patrol the entire county, so he deputizes others to help him.
Our love for Christ and our desire to please Him should cause us to beg for willing deputies. Missionaries should be some of the most valued members of the body of Christ! I want to obey Christ’s great commission, but I can’t without their help. We should take seriously our responsibility to evangelize the world and highly esteem our deputies who are willing to go in our place. We need to see them as ambassadors rather than charity cases.
The cost of traveling, working, and living overseas is often very high, and most missionaries settle for less financial support than they should really have. Five thousand dollars a month is not an unreasonable figure today. Some can get by with less; but others need even more, depending on the size of their family, the country they are going to, and the type of work they will do. How long should it take a missionary to finish this deputation process and reach his field? The time he spends raising support probably includes the best years of his life because youth is an advantage in language learning and culture adaptation. The sooner our deputy begins the better.
The average church today begins supporting a missionary at $75.00 per month. (His sending church may give three times that, thus helping him get started.) But he will still need to be deputized by sixty-four more average churches. So he simply visits sixty-four churches, right? Wrong! If one out of five churches takes him on for support he is doing very well. (One out of six or seven may be more likely.) So he must visit over three hundred and twenty churches. A pastor may hesitate to give his pulpit to a missionary on Sunday morning, or to have a missionary present his burden at a poorly attended mid-week service. Therefore, the missionary can only visit about one hundred churches in a year. There are many variables, but it will probably take our missionary between three and four years to be fully deputized.
Because many churches are doing so little for missions, the churches that are more mission minded become overloaded with missionaries. A mission-minded pastor usually receives multiple calls each week from missionaries wanting to present their fields. One day, a pastor in Ft. Worth received four or five calls before 9:00 am! A missionary may dial the phone between fifteen and thirty times to speak to just one pastor. He might reach a church secretary, but he usually gets an answering machine that promises: “Your call is important to us. Leave your number and we’ll call you back a.s.a.p.” He might talk to eight or ten pastors before one gives him a meeting. When a missionary walks into your church, sets up his display and equipment, and stands with a smile on his face and prayer cards in his hand, you are looking at a small miracle! The Army or Marine obstacle course is a walk in the park compared to what this man or lady has been through! We lament the high rate of missionaries leaving their fields prematurely, but many do not survive the deputation obstacle course.
The overworked sheriff says, “Crime is increasing and people are demanding more police protection; I need more deputies!” When the county officials decline, citing a lack of funds, the sheriff might say,
“Then get more money, or stop wasting it where it’s not needed. Get your priorities right!” It is altogether right for the pastor to be saying the same thing to the church!
We should be asking how we can get more deputies to more places in a shorter time. “Ye have not, because ye ask not.” When did you last hear anyone at prayer meeting beg God for more missionaries? We can’t seem to afford the ones we have; why pray for more? Because Jesus said to! We need every member of every church personally giving generously to missions. (I did not say giving his tithe. He should give above and way beyond a miserly tenth!) He must give, not what he can afford, but what God wants to give through him Call it “faith promise,” “grace giving,” or whatever seems good to you, but we must send out more deputies!
Any book worthy of the title “Bible” in any language must be translated with utmost care so that its promoters can honestly tell the people, “These are God’s words in your language.” In previous issues, we dealt with two vital ingredients of a faithful translation. (1) The translators and the supporters must first settle the text issue. A pure Bible is never derived from a corrupt text. (2) Because we believe that the Bible was inspired and preserved verbally, we insist on a verbal translation. (We must translate words as opposed to thoughts.) That settles the issue of the technique. The third vital ingredient in a faithful translation is the translator. What qualifications must his résumé contain?
God found no perfect men when He inspired His Word, but He did find some holy men. Therefore, the first requirement for a person who moves God’s words from one language to another is spirituality. An unholy man might handle the word of God deceitfully (2 Cor. 4:2). Holiness produces honesty. An honest translator will not force his doctrinal or denominational belief into the Bible text. (For instance, there have been Bible translations that promote sprinkling instead of immersion for baptism or salvation by works, making them almost unusable for a Bible-believing missionary.) Holiness produces spiritual discernment (1 Cor. 2:14). The job of the original writers of Scriptures was easy; that of the translator is extremely difficult. He must be spiritual! The worldly need not apply.
A translator must be studious. The task probably calls for a trilingual person. He must learn the trade language of the host country. Then he must learn the heart language that lacks the Scriptures. That language is probably unwritten, so he must learn it (without a school, a book, or a teacher), give it an alphabet, and reduce it to written form before anything can be translated. Of course, he must also learn the culture because the meaning of words in any language is wrapped up in its culture. Discovering the correct meaning of Bible words and their equivalent receptor language words is a long process that requires a tremendous amount of study. The translator is a combination of language learner, linguist, anthropologist, and Bible student. The lazy need not apply!
The Bible translator must be a servant: a servant of God, of the churches that send him, and of the people who are waiting for their first Bible. A servant will be humble. The key to a good translation is good native translation helpers. The missionary must teach and guide them but not dominate them. He may pay their salary, but he must not be their boss. He must be their partner, and they must be free to express their opinion about the best way to translate a verse into their language. A humble man will listen to those who know the language and culture much better than he will ever know it. He will also listen to his peers when they point out possible deficiencies in his translation. (Example: Missionary #1 translated the New Testament in a certain language. Missionary #2, who works in that language and knows it well, pointed out to Missionary #1 places where the grammar is incorrect. Missionary #1 says, “I’m not changing what I wrote. Missionary #2 will not use the translation.) A translator is the servant of others who will use his translation. Shouldn’t he at least listen to their advice and profit from their help? A servant is a humble person to whom God gives grace (James 4:6). We need servants—the proud need not apply.
The translator must be steadfast. If every person who ever desired to be a Bible translator actually produced a New Testament, there would be no language left without God’s Word. But the road to a Bible translation is very long and difficult. There are hundreds of detours, road blocks, and pot holes big enough to swallow up a Jeep. There are languages to learn, souls to be won, sick babies to be healed, and baby Christians to be fed. There are houses and church houses to be built and supplies to be carried in. No doubt many translations have been put on the back burner—and the fire has gone out under them. There are reports to write to pastors and churches that want results. Some are interested in souls won, not Scriptures produced. They want churches established rather than chapters translated. They may be wondering why the missionary is messing around all these years with that little group of people when he could be in the city doing a “real” work for God. Other missionaries on the field may say the same. And Satan will remind him often of what a failure he is. That liar will tell the translator that he is wasting his life on a few people who really don’t want a Bible. He will show him several greener pastures. The translator has many duties and distractions; he must have a giant dose of holy resolve if the people are to have any hope of one day holding God’s Book in their hands. Those lacking stability need not apply.
We have convictions about the textual basis of a Bible translation and about the technique used to translate it. We know the type of translators that should be involved; but where are they? Pray ye therefore.
A Bible translation project requires at least three vital ingredients: the text, the technique, and the translator. We dealt briefly with the issue of the text in our article, “The Bible of the Martyrs” (Fall 2012 issue). For the New Testament, it is our conviction that the traditional (received) text is superior to the critical text. A skilled translator using the best technique while using the wrong text will at best produce a well-translated, corrupt Bible. The majority of Bible translations done around the world today (and for more than a half century) are done, in our opinion, using both the wrong text and the wrong technique. This wrong technique is commonly called “dynamic equivalence.” Other terms used for it are “meaning-based translation,” “cultural equivalence,” “functional equivalence,” and “thought for thought translation.”
The dynamic equivalence (DE) method was developed by the late Eugene Nida (1914-2011), missionary/translator and former president of the American Bible Society. Before his time, all Bible translation was done using a formal, word-for-word method. We believe this method, known as “formal equivalence” (FE), to be the proper technique. (A synonymous term used by some in recent days is “essentially literal translation.”) We do not question Mr. Nida’s love for the Word of God nor his sincere desire to see people read and understand the Bible. Neither do we doubt the dedication of his followers today, who are making great personal sacrifices to translate the Bible into the heart languages of the world. This is also our objective. Our disagreement concerns the text and the technique.
By formal equivalence, we do not mean that a translation should follow the exact form (verb for verb, noun for noun, exact word order, etc.) as the original. One language may express an event as a verb, whereas another language may express that same event in noun form. We define translation as moving words from one language into another. By “formal,” we mean the correct, proper or appropriate way of moving words from one language to another.
Our view of Bible inspiration and preservation determines our view of Bible translation. If God inspired words (and we believe He did) and if He preserved words (and we believe He did) then what should we translate? Words! The DE translator attempts to discover what God meant by His words, or the message God intended for the original reader. Then he uses whatever words he thinks will deliver that same thought or message. This may sound noble and good, but upon closer examination, we find some very serious flaws in this method.
The reader of the DE Bible may assume he is reading what God said, but in reality he is only reading what the translator thinks that God meant by what He said. What if the interpretation of the translator is wrong? What if there are various possible interpretations? To see this problem illustrated in English, read 1 Thessalonians 4:4. The translators of the Authorized Version, using the FE method, accurately translated the Greek word skeuos as “vessel,” so that the verse reads, “That every one of you should know how to possess his vessel in sanctification and honour.” “Vessel” is obviously a metaphor. It might be interpreted to refer to the body or maybe even a wife (The wife is called “the weaker vessel” in 1 Peter 3:7.) But it can never be legitimately translated as wife or body. The Contemporary English Version says, “Respect and honor your wife.” Goodspeed’s translation reads, “…that each of you learn to take a wife for himself…” The NIV says, “that each of you should learn to control his own body…” The New Century Version says, “He wants each of you to learn to control your own body.” (Interestingly, in 1960 the revisers of the Spanish Bible, under the leadership of Nida, departed from the Reina Valera Bible and the FE technique and used the DE interpretation “wife” – esposa.) The reader of the DE Bible is going to assume that God said “wife” or “body.” The DE translator has forced his opinion on the reader and claimed that God said something that He did not say. The FE translator believes that he should give people God’s words, and they can then discern (perhaps with the help of teachers and commentators) the proper meaning of those words.
The DE translator wants his translation to be immediately and easily understood by the reader, even the unsaved one, so he puts Bible symbolisms, figurative speech, or poetic language into easy to understand, colloquial speech. But we believe that the Bible can be translated in an understandable way and still retain its beautiful, elevated, and dignified language.
The people of a Bibleless language need the Scriptures. Do we only give them the sense or general meaning of what God said, or do we give them the equivalent words that God originally gave by inspiration? When we hand the people a printed copy of our work, do we say, “This is the message of God”? Or do we say, “These are the words of God”?
While hundreds of languages have not one syllable of Scripture, English speakers get a new Bible almost yearly. The names change, but the New Testament versions can be put into two groups based on their underlying Greek text. One group is derived from what we call the Received Text or Textus Receptus (TR), and the other from the Critical Text (CT). The TR represents the Greek text that was used and preserved by the early churches and comprises the vast majority of Greek manuscripts, over five thousand two hundred of them. The CT was compiled in the later part of the nineteenth century by textual critics Westcott and Hort from a handful of manuscripts, numbering about forty-five; it is based primarily on one called manuscript B, or Vaticanus. Before this time, Vaticanus was hidden from the world and used only as the basis of the Catholic Bible. The reformers and Baptist-type groups used only the TR, a text viewed as vile by Westcott and Hort. The TR is the Bible of the martyrs. It was translated into many languages during the great era of missionary endeavor.
The Roman church did its best to conceal the Bible from its people and vigorously persecuted those who disagreed with her heresies and loved the TR Bibles. William Tyndale, the first to translate the TR into English, would have been martyred before completing his translation had the agents of Rome located him. They did find him after its completion and burned him at the stake. A death sentence was decreed for anyone who dared to even own a Tyndale Bible—a sentence carried out on many. The English Bible was revised and refined, reaching its zenith in the Authorized King James Bible (KJB).
In 1881, an attempt was made to deceive the English Bible readers with a so-called revision. People thought the committee was only going to update the language of the KJB, but instead they produced a Bible from a totally different Greek text—the CT of Westcott and Hort. (See Dr. David Otis Fuller’s book True or False.) This “Vaticanus” Bible called the Revised Version was rejected by the people. Another attempt called the American Standard Version was made in 1901 to give the Americans almost the same Bible from the same text; it too was rejected. Another tragedy occurred during this period. In many places where the heathen had received a good TR translation, the Bible societies began revising these Scriptures and inserting the CT readings. Vaticanus was reintroduced in 1946 in the Revised Standard Version, but was accepted only by modernists and Catholics.
In the middle of the 20th century, a new translation method called dynamic equivalency (invented by Eugene Nida) was born and has become the practice of many translators, producing less literal Bibles. The world today is flooded with dynamic equivalent versions of Vaticanus such as the very popular NIV.
I wonder how many Christians have rejected the TR, the Bible of the martyrs, and embraced Vaticanus not knowing textual history. I also wonder if God would entrust the organization that He describes in Revelation 17 and 18 with the preservation of His pure Word. “And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration.” (17:6). “And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.” (18:24). “For true and righteous are his judgments: for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand.” (19:2). “And the woman which thou sawest is that great city, which reigneth over the kings of the earth.” (17:18). Only Rome fits the geographical, political, spiritual, and moral description that God gives. (Read Dave Hunt’s book A Woman Rides the Beast.)
How can we distinguish between a TR and a CT New Testament? The CT omits many words, phrases, and even whole verses; its omissions roughly equal the size of First and Second Peter. It often omits the words “Lord,” “God,” and “Jesus.” It eliminates the deity of Christ from First Timothy 3:16, First John 5:7, and Revelation 1:11. It casts doubt on the virgin birth, referring to Joseph as the father of Jesus in Luke 2:33 and 2:43. Vaticanus removes Christ’s resurrection, His great commission, and His ascension from the Gospel of Mark by omitting the last nine verses. Usually this passage is found in modern versions but placed in brackets. Brackets are the editor’s way of saying, “This portion is not in our Greek text. It should not be in the Bible.” (Many portions placed in brackets in the New American Standard Version were completely removed in the NIV a few years later.) To help you check out the textual basis of any English or Spanish New Testament, write and request my “Bilingual Checklist” as an email attachment.
We should know the textual basis of our Bible so that we can make an informed choice as to which we will use and which we will translate from—the Bible of the martyrs or Vaticanus?
The work of Bible printing and distribution by local Baptist churches is proof that God’s churches can work together. For a long time, we got our Bibles from the Bible societies or secular printing companies. That all changed due to a great extent to Donald M. Fraser, founder of the Bearing Precious Seed ministry. Dr. Fraser was born August 18, 1926, in Toronto, Canada. His father, Bill Fraser, was a Scottish immigrant and an early fundamentalist who worked with T.T. Shields in Toronto and J. Frank Norris in Texas.
Don graduated from Texas Christian University with a double major in history and religion. He became the president of Cardat Leather Goods (which later became Radio Shack). However, he also had a strong conviction that we are commanded to give God’s Word to those who don’t have it so that they can be obedient to the faith (Romans 16:26). Brother Fraser surrendered to be a missionary and made a survey trip with a veteran missionary into the mountains of Mexico. He asked, “Where are the people’s Bibles?” It troubled him to hear that they were too poor to buy any. He returned home and began raising money for Scriptures. Along with his wife, Sybil, he began sending New Testaments to Mexico and other places such as Ghana and Ivory Coast. Don also visited churches and encouraged the members to personally get involved in giving to this project. He shared his convictions and vision with anyone who would listen and had an unusual ability to motivate others. In fact, the full measure of his success in ministry is not so much what he personally accomplished, but what others have done because they were directly influenced by him.
Don Fraser lived by convictions, or the “commandments of Christ” as he called them. He was a kind, gentle man, but when it came to the Bible, there was no bend to him! He was absolutely convinced that God’s churches are the guardians of God’s Word, and as such should be publishing the Scriptures. He began preaching this message around the country. Pastors told him, “But, Brother Don, we can buy King James Bibles and good Bibles in other languages at a reasonable price from the secular printing companies and Bible societies. Why should we print them?”
About this time Brother Fraser realized that a large portion of the money he was paying for the New Testaments that he distributed was being used to print modern Bibles based on the corrupt Critical Text—and also Playboy magazine! His strong conviction that God has preserved His Word through the Received Text caused him to break all ties with those who were providing him with Scriptures. If this meant the death of Bearing Precious Seed, then so be it. Then a wonderful thing happened!
God gave other preachers the same conviction. They set up simple print shops and began printing Scripture portions. Men whose lives Brother Fraser touched went to work. Some ran printing equipment; others went from church to church raising funds to buy paper. Churches began working together. Sometimes one church would print signatures and send them to another church where they would collate and bind them. Retired people and young alike have volunteered their time to assemble Scripture. Millions of portions and whole Bibles have been sent to missionaries for FREE distribution. (That was another of Brother Fraser’s convictions; you don’t sell God’s Word.) Brother Fraser was careful not to copyright the name Bearing Precious Seed and made it clear that Bearing Precious Seed is a ministry, not an organization. Many churches have a Bearing Precious Seed ministry, but there is no governing authority outside each local church. God only knows how many souls have been saved because a missionary gave them a free copy of God’s Word printed by one of these churches.
Don Fraser and George Anderson, founder of Baptist Bible Translators Institute (BBTI), were members of the same church in Fort Worth, Texas. Brother Fraser’s emphasis was on publishing existing, Received Text Scriptures, while Brother Anderson’s was on translating the Bible into languages where it does not exist. These are two parts of the same vision and both necessary ministries. When a BBTI graduate, for instance, translates a portion of God’s Word, he can take it to a local independent Baptist church where holy hands will print it, bind it, box it and ship it to his mission field for free distribution. The cooperation of many churches makes this possible.
Don and Sybil Fraser lived their last years in a trailer on BBTI property. The Frasers had no wealth or possessions and drove old cars. (Brother Fraser loathed the idea of spending God’s money on interest payments to banks.) They are gone, but their memory and their ministry live on. “He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.” Psalms 126:6.
A missionary and his native helper were translating the New Testament. The verse they were working on was not clear to the missionary, but he hoped that his helper could somehow translate it anyway. He told the helper, “It might mean this. Or maybe it means that. Or it may mean this other.” Frustrated, the helper finally said, “Look, you just tell me what it means, and I’ll tell you how to say it in my language!” The problem was that the translator had not done his exegesis homework. Exegesis is defined as exposition, explanation or interpretation.
Proper exegesis is necessary in both Bible teaching and Bible translation. In teaching we can say, “I think this is what God is saying.” In translation, however, we are saying, “This is what God said.” Translation is an awesome task! Someone might say, “That’s too risky! I’ll play it safe and not get involved in translation.” Yes, it may be safe, but that leaves people groups in darkness without the light of God’s Word!
Someone might say, “Don’t interpret the verse, just translate the words.” It is true that we do not want to translate our “private interpretation,” but it is impossible to translate what we do not understand. Let me illustrate: If I translate into Spanish the sentence, “Bill went after Sue,” it depends on exactly what the phrase “went after” means. If we are talking about who left the building first, it would be: Bill salió después de Sue. If it means that Bill went to get Sue for church, it would be: Bill fue por Sue. If Sue left and Bill tried to catch up with her, we might say: Bill siguió a Sue. If Bill went after her to hurt her, it might translate: Bill atacó a Sue. If “went” is a euphemism for “died,” then we’d say: Bill murió después de Sue. You get the idea. The phrase “went after” has many possible meanings. The correct translation depends on the correct meaning.
Here are a few suggestions for arriving at the proper exegesis of a verse. First, we must look at it cautiously. We must ask, “Does it mean what I think it means?” It’s not good enough to say, “I’ve always thought it means this…” An example is the verse, “Abstain from all appearance of evil.” I have always heard it taught, “If it appears or seems to be evil, even if it isn’t, don’t do it.” (You might offend a weaker brother or damage your testimony.) That may be a good principle to follow, but it probably isn’t good exegesis. The idea may be more like: “Avoid evil every time it appears.”
Secondly, we must look at the verse with common sense. When there is an ambiguity (two or more possible interpretations) we might simply ask, “Which one makes sense according to what we know about God and His Word?” Common sense also tells us that we must look at the passage contextually. Is my interpretation consistent with the context of the passage?
Thirdly, it might be necessary to compare the word or verse with other verses. For instance, in 2 Kings 9:30 we are told that Jezebel “painted her face.” Did she put on makeup to appear more attractive? Did she put on war paint? Did she try to disguise herself? Perhaps in the receptor (target) language, like in English, one word serves for all these possible interpretations. But most likely you will be forced to choose between two or three words, depending on the purpose of the paint. But do we find this word anywhere else? Jeremiah 4:30 says, “And when thou art spoiled, what wilt thou do? Though thou clothest thyself with crimson, though thou deckest thee with ornaments of gold, though thou rentest thy face with painting, in vain shalt thou make thyself fair…” I am not sure what “paint” means in 2 Kings 9, but the paint in Jeremiah 4 (same Hebrew word) is clearly for adornment.
Fourthly, we might need to look at commentaries. Commentaries are not infallible, but let’s face it, we don’t know everything. Maybe someone knows something that we don’t. We should be very suspicious of our interpretation if we cannot find others that agree with us. If we refuse to listen and consider the opinion of others, what does that say about us? It says we are proud and arrogant. God resists the proud! We don’t need proud Bible teachers, let alone proud Bible translators! As there are very few expositional commentaries written by Bible-believing Baptists, we must use the commentaries with great care. We must also know the doctrinal position of any author. There is another type of commentary available to the translator. It is his companions in the ministry. Some of these are even experts in Biblical languages. They may live ten thousand miles away, but they can be consulted in seconds by email or cell phone.
Finally, we can look at the passage componentially. Unfortunately, there is not space to explain what this means. Our BBTI Principles of Bible Translation class teaches it and much more about the awesome work of Bible translation.
Just tell me what it means and I will tell you how to say it!
Daniel and his friends who were taken captive and carried to Babylon probably thought they were going there as hostages, but we can see that they were really missionaries. Daniel was especially used to deliver a cross-cultural message for God.
The king chose them because of their nobility, their intelligence, and their good looks. Daniel chapter one describes them, “Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans.” The king liked them with all these outstanding qualities, but he said, “Before I will use you, you must learn our language and culture.” A missionary may be well trained in theology and homiletics. He may be very spiritual and feel the call of God on his life. He may present himself well in the churches and communicate his burden effectively so that he raises financial support sufficient for overseas living. But when he arrives on the field, all of his spirituality and training means nothing to the people. If he has a message for them, they want it spoken clearly in their tongue and culture. After all, isn’t that we expect of a preacher? Would we attend a church where the pastor spoke with a distracting accent and had little understanding of our customs and way of life? This pastor might be somewhat embarrassing to us, regardless of how well-intentioned and sincere he was.
Daniel arrived in Babylon with godly wisdom, strong convictions, and the call of God; but that was not enough. Notice how long Daniel and his friends were required to study the learning and tongue of the Chaldeans. “And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king.” Maybe Daniel said, “Wow, that’s a long time to do nothing but study language and culture!” But he had no choice; it was the king’s requirement. Nebuchadnezzar knew what he wanted, and he knew how long it would take. At the end of those three long years, Daniel could deliver a message from God perfectly in the language of the king, and he also knew exactly how to put that message in the cultural framework of the Babylonian mind. There was never any misunderstanding caused by a bad accent or missed cultural clues. When Daniel spoke, people listened; and his message saved lives. It might be worth noting that Daniel did not have the gift of tongues—he worked to learn the language. With his ability to communicate well and his God-given ability to interpret dreams, he was granted a position in the king’s court.
Oh, that missionaries would realize that language and culture learning takes a good amount of time! And would to God that pastors and churches be patient while their missionaries invest three years in nothing but language and culture learning! Missionaries may feel tremendous pressure to produce results that satisfy the expectations of the folks back home (or maybe their own expectations.) May I suggest a three-year program that would prepare the missionary for what the king expected from Daniel and friends? The first year would be spent in linguistic training, language and culture learning methods, and other studies. This training (which should occur before leaving for the field) will help his learning of language and culture to be more rapid, accurate, and productive. The first two years on the field would be dedicated to moving about among the people, learning their language and culture. We should all realize that those two years truly are ministry—not just preparation for ministry. The missionary should attempt to share his faith in Christ, but not try to start a church or oversee the work of another missionary who needs to go home on furlough. He must resist the temptation to hire an interpreter and preach on a regular basis that way. The first two years on the field are critical for language learning. If it is not accomplished then, it probably will not be done at all or not be done well.
Three years of nothing but language and culture learning were a great investment in Daniel’s ministry. He never had a problem communicating after that. At one point there were some powerful men who hated him and wanted to destroy him. They hated him because he was righteous and would not take part in their dishonest practices. They hated him because they were racists. And they hated him because he loved God and they didn’t. But they did not despise him because he talked funny or was a cultural misfit.
Daniel lived a long life and probably stood before five kings. Communication with them was never a problem. Oh, that missionaries would learn this lesson from Daniel. Time invested in language and culture learning pays off! In Daniel’s case, it was not three long years; it was three short years and seventy-three long years of useful service for God!
