‘80 per cent of Bible funding comes from foreign partners’

The General Secretary and Chief Executive Officer of the Bible Society of Nigeria, Samuel Sanusi, during a courtesy visit to PUNCH Place, spoke with JOSEPHINE OGUNDEJI on the challenges of printing hard copies of the Bible in the country, among other related issues

How has the Bible Society of Nigeria sustained its mission of Bible translation and distribution despite financial and logistical challenges?

The Bible Study Society of Nigeria will be 60 years old next year as a Bible agency in Nigeria. The story started in 1804 when the first Bible society was formed in the United Kingdom. So, three years later, the agency moved to Nigeria. The Bible Society of Nigeria was inaugurated on February 8, 1966. Before that date, the BSN was operating under the supervision of the British and Foreign Bible Society, and the Bible House in Apapa was serving as a distribution centre.

However, after 60 years, we still face challenges. Some people assume all we do is provide Bibles, but we do far more than that. Our work spans five key categories. The first is Bible translation. Nigeria is one of the most linguistically diverse countries in the world, it ranks fourth globally in terms of the number of languages. We have about 500 local languages to work with. So far, with BSN and other Bible agencies, full Bible translations exist in only 35 Nigerian languages.

Of these, BSN has done 37, and we’re currently working on 10 more, which include both entirely new translations and revisions of existing ones. Whether it’s a first-time translation or a revision, the same detailed process must be followed.

However, many people don’t support us simply because of this translation work. When people hear that BSN is an NGO and non-profit, they question why we don’t make money from selling Bibles. If we’re not making profit, they wonder why we’re selling them at all.

Back when I joined BSN 15 years ago, we used to say it cost N30m to translate a Bible over 12 years. Today, due to inflation and economic conditions, it costs nothing less than N150m to translate a Bible into a local language, assuming everything goes smoothly: no resignations, no major setbacks, consistent funding, and an eight-year completion time.

For example, we recently completed a Bible translation in a spoken language in Kogi State. Because the language had Yoruba roots, we were able to complete it in six years, spending over N90m on translation alone. But we don’t print Bibles locally. We usually produce them in India or China, which means we also have to factor in the cost of production, shipping, and customs duties, customs don’t care that it’s a Bible being imported. They charge standard fees.

All costs considered, the total rises to about N120m. From that, we can only produce 10,000 copies. If we were to sell those Bibles at a profit, we would need to price them at no less than N15,000 each. The question then becomes: who will buy it at that price? In Nigeria, people expect the Bible to be free. Someone may pay N1m for a tablet, but they still believe a Bible should be given away. Even if we priced it at N10, they’d still ask why it’s not free.

For instance, the Okun Bible is currently sold at N2,000. How is that possible? It’s because we raise funds and mobilise resources. When donors support a translation project, we’re able to reduce the final cost. If we had to recover the full translation cost through sales, many languages would never get a Bible.

In which Nigerian language was the first Bible translation done?

Contrary to popular belief, the first Nigerian Bible translation was not in Yoruba, but in Efik, completed in Calabar. Yoruba came next, followed by Igbo, then Hausa, and later other languages like Ebira, Sefwi, and Igala. A turning point came in 1965 when a church leader from old Eastern Nigeria, Dr. Akanu Ibiam visited Canada and observed the structure of national Bible societies.

Inspired, he returned to Nigeria and advocated the establishment of a national Bible society. This led to the formal founding of the BSN on February 8, 1966. Though Bible work in Nigeria dates back over 200 years, this marked the beginning of the BSN’s structured national operation.

Today, the BSN focuses on five core mandates, the foremost being Bible translation. Nigeria is among the countries with the highest linguistic diversity, with over 500 local languages. However, only 35 Nigerian languages currently have a full Bible, and of these, BSN has translated 27, with 10 more currently in progress. Translation is a massive undertaking. For context, when I joined the BSN 15 years ago, translating a Bible cost about N40m. Today, due to inflation and operational complexity, it costs at least N150m to complete one translation.

If any team member drops off or funding delays arise, that figure could climb. One of our most recent projects was the Okun Bible. It took us six years and over N90m to complete the translation alone. Production happens overseas, often in India or China, so we must also account for shipping, customs, and import duties.

What does it cost to deliver 10,000 copies of the Bible to Nigeria?

The total cost of delivering 10,000 copies came to N120m. Now, if we were to price each Bible to cover its full cost, one copy would need to sell for at least N15,000. But this is unrealistic. In Nigeria, there’s an expectation that Bibles should be free or extremely cheap, unlike other items where people willingly pay more.

So, what do we do? We subsidise heavily. That same Okun Bible is now sold for just N2,000, thanks to local donors; three prominent Okun sons and daughters backed the project, covering about 60 per cent of the funding.

But unfortunately, in most cases, 80 per cent of our funding still comes from foreign partners, not from Nigerians. This is something that must change. If we continue to depend on external donors to preserve our languages and cultural heritage through the Scriptures, many Nigerian communities may never have the Bible in their mother tongues.

What are the biggest challenges BSN faces as regards funding?

The nature of our finance is through membership. We have our category of membership: Associates, Life Members, and Special Members. These are people who willingly subscribe to supporting BSN. But that also presents a challenge. As we speak, we don’t have up to 20,000 active members who are truly interested. If you look at our records, it will show up to 200,000 members, but many of them are not actively engaged. Some of them just want to be left alone.

Another way we generate funding is by identifying individual members. I call this project membership. We write to them and identify those who may be interested. Some of them, when touched in their hearts, respond. They give us information or support. Some commit to monthly support, some give one-off donations, and others contribute once a year. As a member of the United Bible Societies, we have partners across the UK.

Apart from that, which other ways does the society raise funds to finance the Bible project?

We also raise funds through churches. There’s a particular event we call Bible Week, which starts on a Sunday. The idea is to celebrate the Bible in various churches and to help people appreciate the gift of the Bible.

As part of this social event, we have something called the Bible Sunday Collection, where offerings are collected to support the work of Bible distribution. By combining all these efforts, we were able to make progress. Before I came, we couldn’t publish much. But just last year, we were able to raise over N250m through local funding.

How can Bible translation remain faithful to original texts while respecting cultural and linguistic contexts without causing theological misunderstandings?

People asked, ‘Why are you still bothering yourself with translating the Bible?’ And I responded, ‘If you say ‘download, what has not been produced, can it be downloaded?’ If I haven’t done the translation, it won’t be available for you to download. On the issue of translation and the many versions of the Bible, each time people bring this up, I laugh because of knowledge.

There was a time in the news when they said the NIV was a demonic Bible, a satanic Bible. When we gave out free English Standard Versions, people said, ‘Ah, in that Bible, they omitted a verse.’ What many people don’t know is this: when the Bible was originally written, there were no verses or chapters. That came later.

The early church fathers, realising the need for reference, decided to divide the Bible into chapters and verses. That happened about 300 or 400 years ago, just to make referencing easier. So, if you read the King James Version, and the translators felt a particular sentence should be divided into two and given separate verse numbers, someone translating the Revised Standard Version might say, ‘I can merge it together.’

So, you might find in KJV that John, Chapter 1 has 30 verses, but the NIV might list 28, because some of the verses have been joined together. However, if you read carefully, most of the modern translations include a footnote to let you know that other translations render the verse differently or have included an additional sentence. Meanwhile, the translators have already told you in those front pages what to expect.

Why does he dislike it?

One day, his son was reading with him at home and asked, ‘Daddy, your Bible is not correct. This grammar is wrong. How can you say spake? It should be spoken.’ But King James still uses ‘spake’”. That’s old English. Modern translations avoid such outdated language to better serve current readers.

Now, some years ago, we had a challenge with the Hausa Bible. In the first translation by the Bible Society of Nigeria, the word Allah was used to represent Almighty God. Later, new translators came in and called a consultation meeting. We told them, ‘We didn’t insert that term; we’re not native speakers of the language.’

But the whole Hausa-speaking community in the northern region agreed to change the word from Allah to Meduka. So, we changed it. But some people didn’t follow that change and went ahead to print Bibles using ‘Allah’. Now, wherever there was Allah, we replaced it with Meduka. And then the problem started.

Can you tell us how the problem began?

Some people began to ask, ‘Bible Society, why did you change Allah to Meduka?’ All of that created unnecessary drama. So, what’s the solution? I wrote a press release saying that Nigeria does not need more religion. What we need now is a way for people to live peaceful, blessed lives.

Who told us that the word, ‘Olorun’, which the Yoruba use to refer to God, or Obatala, doesn’t represent God? Or that Chineke, used by the Igbo people, is not valid? These are all words that people use to describe the Almighty based on their context and understanding.

What you call Olorun might mean something else in another language. But to you, it represents the Almighty God. So, if someone says, ‘The translators must have used the characteristics of Satan to choose the word Esu’. As we know Satan is about evil, about bad things. The one who does wickedness is called Esu.

If you go to the root of the word Satan in English, the translators likely asked themselves, ‘What word can we use to represent this being?’ And they chose Esu because it represents, in Yoruba thought, the worst personality, one who rebels against God. He was called Lucifer before he became Satan, the devil. So, what other word could be used for the worst of God’s creation?

Now, perhaps that’s why the editors said: ‘In our language, if we use Sango, people may attribute some good qualities to him. But Esu, that’s the real one for evil.’ Yet, don’t you think there is still a mischaracterisation here because the devil existed before Esu?

If that is the case, then it’s up to church leaders to carefully consider these things, so we don’t face the same controversy we had with Allah and Meduka. If Yoruba church leaders say, ‘Let’s use this word,’ the day it’s changed from Esu to something else, people will begin to say, ‘This Bible is a demonic Bible.’

Remember the Tiv Bible? In the first edition, there was no mention of witches and wizards. The Tiv community said they didn’t have such concepts. Others asked, ‘How can you say there are no witches and wizards when the Bible says, “Thou shalt not suffer a witch to live”?’ It caused a major uproar. So, in 2018, we released a revised edition. To this day, both versions—the old and the new—are still in circulation.

What was the effect of releasing a revised version of the Bible?

The revised edition corrected some errors, and in it, the word Satan now appears in their own language. We produce these translations to defend our faith. Every local translation is subject to the nature of the language and its concepts. By the grace of God, we work with certified Hebrew scholars on our team. For every translator we engage for any project, they are trained by both local and international experts.

Besides understanding their native language, they must understand Hebrew principles, translation theory, and consensus theory, and apply that knowledge when translating from the Hebrew text. That’s why, when we do translations, we bring together speakers of different dialects from the community, along with church leaders, for what we call a community review.

After the draft is completed, we conduct team checking, then bring in an external consultant. Before final approval, we return the draft to the community, accommodating different dialects. The church leaders are asked, ‘Do you agree with this translation?’ If they say, ‘No, this word is not from our language,’ we must reach a consensus. For example, in English you say, ‘As white as snow.’ But I’ve never seen snow. So, in my context, I’d say, ‘As white as wool,’ because that’s what I know.

How does the government support the Bible society?

We do not receive any government intervention. During Fashola’s administration, which was a Muslim-led government, he wouldn’t attend our events—even when invited. Sometimes, he would send donations like ?1m or ?500,000. When Ambode was in office, he responded once and gave us ?2.5m. But overall, there is no consistent government intervention.

Even the Christian Association of Nigeria doesn’t support us. CAN has its agenda, and supporting the Bible Society of Nigeria or other Bible agencies isn’t part of it. In fact, their involvement often costs us more. Any money channelled through CAN for Bible work never reaches the Bible agencies.

How many English translations does BSN have?

As for English translations, we currently have several. These include the King James Version (KJV), Good News Bible (GNB), Contemporary English Version (CEV), New King James Version (NKJV), English Standard Version (ESV), and the Revised Standard Version (RSV). We are also working on a new translation. Additionally, we are trying to partner with NID to obtain publishing rights.

What are the key challenges and implications of translating the Bible into various languages, particularly in maintaining the integrity of the original text while making it relevant to diverse cultures?

The responsibility of addressing this primarily falls on organisations like Gideons International. I had the opportunity to meet their national director last year and shared an interesting story with him. The situation is such that, in the United States—where their headquarters is located—there is almost a blacklisting of Gideons International Nigeria.

This is largely because even the minimal support they are expected to provide does not reach the headquarters, which has reduced the number of Bibles we can produce and distribute. While they still distribute Bibles, the numbers have dropped significantly compared to previous years.

A couple of years ago, thanks to support from the American Bible Society for African Bible Societies, they produced Bibles—though not the same type that Gideons produces. These were distributed to us, and today, I have 10,000 copies available for distribution to schools.

The American donors are keen on seeing evidence of how these Bibles are being distributed. They are willing to provide support if we demonstrate the effectiveness of our actions. On the other hand, some Nigerian individuals expect a return on their investment before offering help, which creates a major difference in approach.

People sometimes wonder why we need physical Bibles when they can download them on their phones. What is your view on this?

One reason we’re seeking to partner with organisations like Gideons International again is the continued high demand for Bibles. Yes, some people ask why physical Bibles are still necessary when digital versions exist. But I counter that argument by pointing out that the same people requesting digital Bibles are often the ones writing to me daily, asking for physical copies.

I emphasise that while digital Bibles may be convenient for some, it requires a significant investment to access a smartphone capable of downloading them. For instance, the cheapest Android phone costs at least ?150,000, which is far more than a physical Bible, which costs just a few thousand naira. This highlights the discrepancy in priorities—some people would rather invest in expensive devices than in physical copies of the Bible.

This issue also touches on broader questions about Bible translations and versions. A lot of controversy surrounds translations such as the New International Version (NIV), with some labelling it a “demonic Bible.” I recall a time when we distributed free ESV Bibles, and some people objected, claiming they omitted verses.

But how true is this claim?

The truth is that when the Bible was originally written, there were no verses or chapters. These were introduced later by the Church Fathers to make referencing easier. So, when translations like the KJV, NIV, or ESV differ in verse numbers, it’s usually because translators have split or combined verses differently for clarity. These differences are usually explained in footnotes, but many people fail to read them, which causes confusion.

Why is translating the Bible into other languages important, considering the high costs of printing and distributing many copies?

This issue of translation and understanding is particularly relevant in local languages, such as Yoruba. When you read translations of the Bible in Yoruba, certain words have changed in meaning over time. For example, the use of ‘spake’ in the King James Version reflects an older form of English, but modern translations use ‘spoke’ for clarity. Similarly, some versions of the Yoruba Bible reflect the historical context of the language, which may not resonate with today’s readers.

The ongoing process of translation and revision is vital. It’s necessary to review older translations to ensure they align with the language and cultural understanding of modern readers. In some cases—such as the use of the word Allah for God in the Hausa Bible—there was significant controversy when translators changed it to Meduka, based on regional preferences.

Ultimately, the core message is that the way we use language to refer to God or spiritual matters varies widely across cultures. What’s important is not the specific term used, but the understanding that transcends language.

In conclusion, while debates about Bible translations and language differences persist, the key is to ensure translations remain accessible and meaningful across different cultures and time periods. The messages of peace, faith, and salvation must be communicated effectively, regardless of language or version.

How has the rise of digital Bibles impacted the way people engage with the Word of God?

This came up in one of the Sunday school classes I attended. There was this argument: ‘You people now bring only your phones to church because your Bible is on your phone.’ There are still conservatives who believe that unless you carry a physical Bible, it’s not proper. Even when they pray, they point to the physical Bible. When they go to sleep, they put it under their pillow

So, what exactly is a Bible? Can my phone represent my Bible?

I’m surprised when I hear pastors say, ‘I don’t remember the last time I used my physical Bible.’ Some treat it as a status symbol—‘I preach using my iPad.’ But many of those same people use a physical Bible to prepare their sermons. When they arrive in church, the Bible is still there.

That’s my concern. It’s not as simple as who holds a Bible; the content is what truly matters. If we neglect the physical Bible, we risk deception. Like I said, because of my public speaking, some people who are just observers of the language are deceivers.

(The PUNCH)