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BEIBELE, Setswana Bible is a free app for Android published in the Reference Tools list of apps, part of Education.

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Tswana is the mother tongue of some 3,7 million people living in South Africa. The pioneer translator of the Bible into Tswana was Robert Moffat and the first complete Bible was available by 1857, bible in setswana.

This Bible text is the latest translation of the Bible in Tswana which was completed in 1970 and is also referred to as the "Central Version", bible setswana. In 1987 it was written in a new orthography

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The historiography of Christianity among the Batswana is incomplete without the missionary, Robert Moffat. This is because he is regarded as one of the pioneers of missionary activity in South Africa, particularly among the Batswana. He was the first missionary to translate the Bible into Setswana, first the New Testament in 1840, and finally, translating both the Oid and New Testaments in 1857. Batswana intellectuals referred to the Bible as the English-Tswana Bible. It is in this translated Bible that 1 would argue that the Christian gendered God replaces the gender-neutral Modimo wa Batswana. Furthermore, the 1857 Bible forms the basis for later translation of the Bible into other versions, such as the 1908 Setswana Bible by AJ Wookey. The translation process, I would argue, was an attempt by the translators to shackle Tswana Modimo and to demonise Badimo. The attitude, worldview and presuppositions of Moffat cannot be separated from the written translated text, the results of which were the subsequent versions from Wookey and Cole. Such an attitude is illustrated in the following manner:

It is the intention of this article to argue that the early stages of Christianity among the Batswana were based on the assumption that they had no idea of God (Modimo). The missionary activity was a total replacement of what they understood Modimo to be. Modimo was perceived to be an un-saving, lacking the characteristics of a Christian (gendered) God. The article will focus on the writings of Robert Moffat and Mahoko a Bechuana2. I will further argue that in his attempt of translating the Bibie into Setswana Moffat can be elucidated by considering literal translation theory.3 According to the translation theory the translators) should meet three important requirements; namely, the source language, the target language, and the subject matter. The decoloniality theory postulates the dismantlingof relations of power and conceptions of nowledge that foment the reproduction of racial, gender, and geo-political hierarchies. Both these theories will be used as the theoretical framework. Conclusions and challenges will be suggested.

The legacy of Christianity among the Batswana finds its climax with the first Setswana Bible translated by missionary Robert Moffat in 1857. Though it was a milestone for him to translate the Bible into Setswana, it is no doubt that in his memoirs, journals and letters5, and his books6, we find out what he really thought of Tswana customs and religion. It can be argued that in the domestication of Modimo7, Moffat began with the earliest publication of the Gospel of Luke into the Setlhaping dialect8 in 1830, continued with the finalisation of the New Testament in 1840, and was dogmatised in the completion of the Old Testament in 1857.1 would argue that the publications of missionaries - such as Read (1816), Campbell (1822), John Philip (1828), Hamilton, Henry Helm (1819), and Evans who arrived prior to Robert Moffat - about the Batswana, as well as Moffat's presuppositions, influenced the process of domestication of Modimo.9

The 1857 the English-Tswana Bible domesticated the concept of Modimo in order to suit the interests of the missionaries, particularly the translator himself. Consequently, even the 1908 Setswana Bible by AJ Wookey and the subsequent one of 1952 by DT Cole continued to shackle Modimo and to demonise Badimo.

In this article I will argue that the legacy of Christianity in South Africa is to be understood from the perspective of: Why did the missionaries come to South Africa? In whose interest was it? Who and how was the Bible translated? 1 maintain that Robert Moffat, when he was translating the Bible into Setswana, used the translation theory.10 In the context of the 1857 Setswana Bible, 1 would argue that we see written versus oral. This is because there were two processes at the same time namely, translating and interpreting. Thus the definition of translation by Nida and Taber may best accommodate interpreting as the reproduction of "the closest natural equivalent" of the Source Language message in the Target Language "serves as a common ground or interface of translating and interpreting"; the former is not mainly or exclusively concerned with the accurate, semantic transference. The translated text should, at least ideally and theoretically, be as semantically accurate, grammatically correct, stylistically effective and textually coherent as the source text, states As-Safi.11 Prez Vallejo defines the translation theory in the following manner:

These basic requirements are not evident in both the 1840 New Testament and the 1857 Old Testament English-Tswana Bible where Badimo are demonised and Modimo wa Batswana (Modimo of Batswana) shackled.13 Letters to Mahoko a Becwana 1883-189614 point to the various debates that took place between the Batswana and the missionaries as well as the arrogance of the missionaries regarding what is to be believed, how Setswana is to be written. It is the intention of the article to challenge black church historians, theologians and biblical scholars to excavate these issues and to free Modimo wa Batswana and to study the responses of the Batswana independent of the evangelisation.

The missionaries, while they were serving their constituency, saw a "need" to "evangelise" and "civilise" the so-called "heathen" and "savage" black people. It is within this context that I locate the agricultural metaphors used by Moffat in his description of the African land and its people. In the missionaries' eyes the African landscape to the missionaries presented itself as a virgin devoid of society and history waiting to be watered and tilled by evangelical effort.17 The New Testament texts were used to portray the South African land and Africa as a whole as the empty stage on which to enact a "Promethean" myth. Whatever had not been surveyed by the European eye had not been invested with light. Furthermore, the introduction of Christianity among the Batswana needs to be situated within these discourses. In an article (2014) I published I argue that:

Thus the writings of the missionaries have to be studied precisely with a critical eye, because their point of departure was a negative perception of the Batswana, their culture, customs, religion and knowledge. This includes the 1857 and the 1908 Tswana-English Bible. Dube concurs with this view in her reflections on her experience of Bible reading with Batswana women in Botswana, while doing field work. She states:

But here a minefield awaited me. I had trodden on dangerous and deadly ground. I found out that where the Canaanite woman said, 'My daughter is severely possessed by demons', in Mt. 15.22, it was translated as orwadiake o chwenwa thatake Badimo. That is, 'my daughter is severely possessed by the High Ones or Ancestors'. I was stunned. The word Badimo literally means the 'High Ones' or 'Ancestral Spirits' in Setswana cultures. Badimo are sacred personalities who are mediators between God and the living in Setswana cultures ...19

This ground has been made treacherous by the translation that is based on someone who knew nothing of the oral history and tradition of those he was "serving". Such a mentality could be sketched from the memoirs, journals and letters of the missionaries themselves. It is in these writings that one can get a glimpse of their thoughts, superstitions, religious worldviews, epistemological privilege, and the concept of Modimo in terms of how they perceive the religious worldview of the Batswana. For the sake of the article I will discuss in detail Robert Moffat, precisely because he was the first missionary to translate the Bible into Setswana, and will briefly refer to the 1908 Setswana Bible a "revision" done by Wookey as well as the 1952 "revision" by Cole. ff782bc1db