This thesis contends that the translatability and interpretation theories are what allow the Bible and its message to be accepted by and relevant to all people in the world, including those in the northern belt of Namibia, among Ovawambo and Okavango communities. This thesis deals with the applicability of the translatability theories in the process of the translation of the Bible into Oshindonga, Oshikwanyama and Rukwangali, a project undertaken by the Evangelical Lutheran Church in Namibia (ELCIN). The thesis starts with the introduction, which shows how the work was carried out, and its objectives are described in chapter one. Chapter two deals with the translatability and interpretation theories of the Bible as represented by Lamin Sanneh and Kwame Bediako. Lamin Sanneh (1989) and Kwame Bediako (1997) speak of the translatability theory of the Bible and of Christianity as a whole, which allows everyone to speak of the wonderful work of God in his/her own tongue. Translatability is the theoretical framework of this thesis. The theory aims at translating the Bible from one language to another, and goes further to include the social sphere of the person. The translatability theory is what makes the translation process in any vernacular language relevant and acceptable. The translatability theory not only includes the language, but also the cultural aspects of the people.
Chapters three and four form the historical background of the origin of the Ovawambo and Okavango people, their culture and belief and practice. One cannot make a proper translation without knowing the language, culture and the context of the people concerned. The history of the translation work done among the Ovawambo and Okavango people by missionaries from Finland and Germany and indigenous translators respectively and at different intervals is also covered.
Chapters five to seven examine different challenges that translatability posed to the process of the translation of the Bible in the ELCIN. The translatability theory challenges the Bible as the Word of God, as it stands; it challenges the exclusiveness of African Traditional Religion and Christianity and allows them to form dialogue. It also allows for the challenge of new situations like the liberation of women and the HIV/AIDS pandemic with regard to the translation of the Bible. The biblical message must be more inclusive than exclusive. The translatability and interpretation theory make this possible. Many theologians within Africa and beyond it contributed significantly to the theory of translatability and developed it from different perspectives. Translatability rejects Christian uniformity and makes it universal.
The whole aim of the translatability theory is to make the Bible, the Word of God, and theology as a whole relevant and inclusive to all people. This is what took place in the northern belt of Namibia among Ovandonga, Ovakwanyama and Okavango people. The process of translation into African languages allows an African heritage to be found in Christianity. There is no culture, which is superior to another, as there is no language superior to another. While the aim of missionary enterprises was to Christianize Africa, this aim has been transformed to that of developing Africanized Christianity through the translatability principle, and therefore Christianity is now an African religion as well. This study calls those who think that African languages and cultures are worthless in matters pertaining to the Bible and its message to recognize the richness in African languages. It is hoped that this thesis will encourage the ELCIN to do more translations of the Bible in many if not all languages in her constituency, in order to cross the bridge of “foreignness” and exclusivity of African Christianity.
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