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The Hebrew that is translated in English as “zealous” or “jealous” referring to God as the one who has the emotion has to be translated in Kwere with a different term, a Swahili loan word (wivu) than the one that is used for human jealousy or zeal (migongo). (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
See also I the LORD your God am a jealous God.
(Pioneer Bible Translators and The Word for the World use the following introduction in many of their translation projects around the world.)
This book contains the prophecies of Joel. Not much is known about Joel or his father Pethuel. Throughout the Bible, he is only mentioned in this book and in the Acts of the Apostles (Acts 2:17–21). Scholars do not know when Joel lived or when this book was written. Joel mentions Judah and Jerusalem, so it is likely that he ministered there.
Like many other prophets in the Bible, Joel speaks of coming judgment for both the nations of the world and Judah. He urged everyone to repent, to humble themselves, and to seek God (2:12). Then God promised to pour out his Spirit on all people (2:28). Peter the Apostle proclaimed that this promise was being fulfilled at the feast of Pentecost (Acts 2:17).
Outline:
1. Chapters 1-2:17 talk about a plague of locusts in the land.
2. Chapters 2:18-3 explain that God will save his people and their land.
This work is owned by Pioneer Bible Translators International and The World for the World International and licensed under a Creative Commons Attribution 3.0 Unported License .
Introduction à Joël
Ce livre contient les prophéties de Joël. On sait peu de choses au sujet de Joël ou de son père Petuel. Dans toute la Bible, on ne le mentionne que dans ce livre et dans les Actes des Apôtres (Actes 2.16-21). Les experts ne savent pas quand Joël a vécu ni quand on a écrit ce livre. Joël mentionne Juda et Jérusalem, donc il est probable qu’il y a exercé son ministère.
Comme beaucoup d’autres prophètes de la Bible, Joël parle du jugement à venir et pour les nations du monde et pour Israël et Juda. Il a exhorté tout le monde à se repentir, à s’humilier et à rechercher Dieu (2.12). Puis Dieu a promis de répandre son Esprit sur tout être humain (3.1-5). L’apôtre Pierre a proclamé que cette promesse était en train de s’accomplir à la fête de la Pentecôte (Actes 2.16-21).
Résumé de Joël
1. Les chapitres 1-2.17 parlent d’une une invasion de sauterelles dans le pays.
2. Les chapitres 2.18-4 expliquent que Dieu sauvera son peuple et leur pays.
Utangulizi wa Yoeli
Kitabu hiki kina unabii wa Yoeli. Haijulikani sana kuhusu Yoeli au baba yake Pethuel. Katika Bibilia yote, ametajwa tu katika kitabu hiki na katika Matendo ya Mitume (Matendo 2: 17-21). Wasomi hawajui Yoeli aliishi lini au lini kitabu hiki kiliandikwa. Yoeli anataja Yuda na Yerusalemu, kwa hivyo kuna uwezekano kwamba alihudumu huko.
Kama manabii wengine wengi katika Biblia, Yoeli anazungumza juu ya hukumu inayokuja kwa mataifa yote ya ulimwengu na Judah. Alimuhimiza kila mtu atubu, ajinyenyekeze, na amtafute Mungu (2:12). Ndipo Mungu akaahidi kumwaga Roho wake juu ya watu wote (2:28). Mtume Petro alitangaza kwamba ahadi hii ilikuwa ikitimizwa katika sikukuu ya Pentekoste (Matendo 2:17).
Muhtasari:
1. Sura ya 1-2: 17 inazungumzia juu ya pigo la nzige katika nchi.
2. Sura 2: 18-3 zinaelezea kwamba Mungu atawaokoa watu wake na nchi yao.
(Pioneer Bible Translators and The Word for the World use the following introduction in many of their translation projects around the world.)
The letter of 1 Peter was written by the Apostle Peter. Peter began his letter by saying who he was and to whom he was writing. He addressed the letter to all Christians who he called “strangers” (1:1, 1:17, and 2:11). He referred to his readers like this several times because they were scattered in different countries. Because this letter resembles Paul’s letter to the Ephesians in some ways, many believe that 1 Peter was written after Ephesians around 65 years after the birth of Christ. Peter wrote this letter from Rome which he called Babylon (5:13).
Peter states that he wrote this letter for the purpose of “encouraging you and testifying that this is the true grace of God” (5:12). There are several similarities between 1 Peter 2:11–3:7, Ephesians 5:18–6:9, and Colossians 3:18–4:6. All three of these sections give instruction about family relationships and obeying authorities. He also encourages Christians to persevere when there is suffering because the end is near (4:1).
Outline:
1. Peter introduces himself and addresses his readers (1:1-2).
2. Then he thanks God for the salvation that they all share and what that means for their lives (1:3-2:10).
3. Next he instructs believers how to live well in the world and addresses various relationships such as between husband and wife and slave and master (2:11-4:11).
4. After that Peter encourages them to persevere when suffering (4:12-5:11).
5. Then he closes his letter (5:12-14).
This work is owned by Pioneer Bible Translators International and The World for the World International and licensed under a Creative Commons Attribution 3.0 Unported License .
Introduction à 1 Pierre
La première lettre de Pierre a été écrite par l’apôtre Pierre. Pierre a commencé sa lettre en se présentant et en expliquant à qui il l’adressait. Cette lettre était destinée à tous les chrétiens qu’il désignait “étrangers” (1:1, 1:17, et 2:11). Il s’adressait comme ceci plusieurs fois à ses lecteurs car ceux-ci étaient dispersés dans différents pays. Vu que cette lettre ressemble à certains égards à celle de Paul aux Ephésiens, beaucoup pensent que la première lettre de Pierre a été écrite après celle des Ephésiens environ 65 ans après la naissance de Christ. Pierre a écrit sa lettre de Rome qu’il appelait Babylone (5:13).
Pierre affirme avoir écrit cette lettre “ pour vous exhorter et pour vous attester que c’est la véritable grâce de Dieu” (5 :12). Il existe plusieurs similitudes entre 1 Pierre 2 :11-3 :7, Ephésiens 5 :18-6 :9 et Colossiens 3 :18-4 :6. Toutes ces trois sections donnent des directives sur les relations familiales et l’obéissance aux autorités.
Résumé
1 Pierre se présente et s’adresse à ses lecteurs (1:1-2).
2 Puis il remercie Dieu du salut que tout le monde partage et explique ce que cela signifie pour leur vie. (1:3-2:10).
3 Ensuite il instruit les croyants sur la façon de bien vivre dans le monde, et il aborde la question des différentes relations telles qu’elles existent entre mari et femme et esclave et maître (2 :11-4 :11).
4 Après cela, Pierre les encourage à persévérer dans la souffrance (4 :12-5 :11).
5 Puis il termine sa lettre (5 :12-14).
Utangulizi wa kitabu cha 1 Petro
Barua ya 1 Petro iliandikwa na Mtume Petro. Petro alianza uandishi wa barua yake kwa kujieleza yeye alikuwa ni nani, na ni kina nani aliokuwa anawaandikia. Barua yake ilielekezwa kwa Wakristo wote wanaoishi “ulimwenguni kama wageni” (1 Petro 1:1). Mara kadhaa yeye anawataja wasomaji wake kwa jina hili. Kwa kuwa barua yake inafanana na barua ya Paulo kwa Waefeso kwa namna fulani, watu wengi wameamini kwamba barua ya 1 Petro iliandikwa baada ya barua kwa Waefeso katika kipindi kinachokaribia mwaka 65 baada ya kuzaliwa Yesu Kristo. Petro aliiandika barua hii akiwa katika mji wa Roma mahali ambapo yeye mwenyewe alipaita Babeli (5:13).
Petro anaeleza kwamba aliiandika barua hii kwa kusudi la “kuonya na kushuhudia ya kuwa hii ndiyo neema ya kweli ya Mungu. Simameni imara katika hilo” (5:12). Kuna hali kadhaa za kufanana kati ya 1 Petro 2:11–3:7, Waefeso 5:18–6:9, na Wakolosai 3:18–4:6. Sehemu zote hizi tatu zinatoa maelekezo yanayohusu mahusiano ya kifamilia na utii kwa mamlaka za kiutawala. Pia anawatia moyo Wakristo wavumilie inapotokea hali ya kuteswa kwa sababu ule mwisho unakaribia (4:1).
Muhtasari:
1. Petro anajitambulisha yeye mwenyewe na anawataja wasomaji walengwa wa barua yake (1:1-2).
2. Kisha anamshukuru Mungu kwa ajili ya wokovu ambao wote wanaushiriki, na anaelezea maana ya ukweli huo katika maisha (1:3-2:10).
3. Kinachofuatia anawaelekeza waumini jinsi ya kuishi vyema ulimwenguni na anashughulikia baadhi ya mahusiano mfano mume na mke na mtumwa na bwana wake (2:11-4:11).
4. Baada ya hapo Petro anawatia moyo wavumilie wanapokuwa katika mateso (4:12-5:11).
5. Kisha anahitimisha barua yake (5:12-14)
The Hebrew in Genesis 24:22 that is translated as “weighing two/ten gold shekels” or similar in English is translated in Kutu as zahabu or “of great price” to make the meaning clear as weight for these items would not convey the meaning of great worth. (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
The Hebrew in Genesis 1:2 that is translated as “formless (and) void” in some English translations is translated in Mwera as “not moulded properly.” (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
In Takwane it is translated as “(That earth was) not good/beautiful (in state/form), nor did it have anything” (source: Jeff Shrum) and in Amele as “chaotic, empty and useless” (source: John Roberts).
Targum Neofiti translates it in Jewish Babylonian Aramaic as “(And the earth was) void and formless, desolate from humans and animals alike. It was empty of all planted vegetation and trees.” Targumim (or: Targums) are translations of the Hebrew Bible into Aramaic. They were translated and used when Jewish congregations increasingly could not understand the biblical Hebrew anymore. Targum Neofiti is the largest of the Aramaic translation of the Torah (the first five books of the Hebrew Bible). (Source )
See also tohu wa-bohu.
The Greek that is translated as “unshrunk cloth” or “unshrunk patch” in English is illustrated for use in Bible translations in East Africa by Pioneer Bible Translators like this:
Image owned by PBT and Jonathan McDaniel and licensed with the Creative Commons Attribution 3.0 Unported License.
(Pioneer Bible Translators and The Word for the World use the following introduction in many of their translation projects around the world.)
The book of Deuteronomy is a repetition of the laws found in the rest of the books of the Pentateuch (the first five books of the Old Testament). In Hebrew, the book’s name means “Words”. It is generally believed that Moses wrote the book of Deuteronomy except for the very end which recounts his death. The book begins by saying that “these are the words Moses spoke to all Israel.” The idea that Moses is the author of Deuteronomy is also supported several times in the New Testament. One example is found in Acts 3:22-23 where Peter quotes Deuteronomy 18:15-18 and states that these were Moses’ words. Moses would have written Deuteronomy, as well as Genesis, Exodus, Leviticus, and Numbers about 1 300 or 1 400 years B.C.
Deuteronomy was written like a treaty between a king and another kingdom under his authority, as it was done in ancient times. It is an agreement between God and the people of Israel. God agreed to bless the people if they would follow his laws. If Israel was disobedient to God’s laws, they would be punished. This is a theme throughout the book, but chapters 27 and 28 especially emphasize it by listing specific blessings and curses which would result from Israel’s obedience or disobedience. The different tribes of Israel stood on two different mountains while they spoke these blessings and curses at each other in a loud voice to confirm the covenant.
Outline:
1. In chapters 1 through 3 Moses recounts what happened during Israel’s travels through the wilderness.
2. Chapters 4 through 26 explain the requirements of the covenant between God and his people.
3. Then in chapters 27 through 30 the Israelites speak the blessings and curses in a loud voice to show that the covenant was official.
4. Lastly, in chapters 31 through 34 Moses speaks some final words to Joshua and each tribe of Israel before his death.
This work is owned by Pioneer Bible Translators International and The World for the World International and licensed under a Creative Commons Attribution 3.0 Unported License .
Introduction au Deutéronome
Le livre du Deutéronome est une réitération des lois qu’on trouve dans les autres livres du Pentateuque (les cinq premiers livres de l’ancien testament). Le nom du livre signifie « paroles » en hébreu. L’opinion générale est que Moïse a écrit le livre de Deutéronome, sauf les versets finaux, c’est-à-dire le récit de sa mort. Le livre commence en disant « Voici les paroles que Moïse adressa à tout Israël ». L’opinion que Moïse est l’auteur de Deutéronome est soutenue plusieurs fois dans le nouveau testament. Par exemple, dans Actes 3 :22-23 Pierre cite Deutéronome 18 :15-18 et affirme que ce sont les paroles de Moïse. Moïse aurait écrit le Deutéronome, et aussi la Genèse, l’Exode, le Lévitique et les Nombres, vers 1.300 – 1.400 ans av. j-c.
Le Deutéronome était écrit comme une alliance entre un roi et un autre royaume qui était sous son autorité, ce qu’on faisait dans les temps anciens. C’est une alliance entre Dieu et le peuple d’Israël. Dieu a convenu de bénir le peuple si le peuple suivrait ses lois. Si Israël désobéissait aux lois de Dieu, il serait puni. C’est un thème partout dans le livre, mais surtout dans les chapitres 27 et 28 où il y a des listes des bénédictions et des malédictions précises qui seraient les conséquences de l’obéissance ou de la désobéissance d’Israël, ce qui donne emphase à ce thème. Les différentes tribus se tenaient sur deux montagnes différentes pendant qu’elles prononçaient ces bénédictions et ces malédictions les unes envers les autres à haute voix pour confirmer l’alliance.
Résumé
1. Dans les chapitres 1 – 3 Moïse raconte ce qui s’est passé pendant les marches d’Israël au désert.
2. Les chapitres 4 – 26 expliquent les exigences de l’alliance entre Dieu et son peuple.
3. Puis, dans les chapitres 27 – 30 les Israélites prononcent à haute voix les bénédictions et les malédictions pour montrer que l’alliance était officielle.
4. Enfin, dans les chapitres 31 – 34 Moïse dit des paroles finales à Josué et à chaque tribu d’Israël avant sa mort.
Utangulizi wa Kitabu cha Kumbukumbu la Torati
Kitabu cha Kumbukumbu la Torati ni marudio ya sheria zinazoelezwa kutolewa ndani ya vitabu vingine vya Torati (vitabu vitano vya kwanza katika Agano la Kale). Jina la Kiebrania la kitabu hiki lina jina lenye maana ya “Maneno”. Kwa jumla, inaaminika kwamba Musa ndiye aliyekiandika kitabu hiki isipokuwa kisehemu kifupi cha mwishoni kinachoelezea kifo chake. Kitabu hiki kinaanza kwa maneno yasemayo, “Haya ndiyo maneno Musa aliyowaambia Israeli.” Wazo kwamba Musa ndiye aliyekuwa mwandishi wa Kumbukumbu la Torati linathibitishwa mara kadhaa katika Agano Jipya. Mfano mmoja unakutikana katika Matendo 3:22-23 katika sehemu ambapo Petro ananukuu Kumbukumbu 18:15-18 na kutamka kwamba haya yalikuwa ni maneno ya Musa. Musa aweza kuwa alikiandika kitabu cha Kumbukumbu la Torati, pamoja na vitabu vya Mwanzo, Kutoka, Walawi, na Hesabu kati ya miaka ya 1400 au 1300 K.K. (kabla ya Kuzaliwa kwa Kristo).
Kitabu cha Kumbukumbu la Torati kiliandikwa mithili ya mkataba kati ya mfalme na ufalme mwingine ulio chini ya mamlaka yake, kama ilivyofanyika katika enzi za kale. Ni mkataba kati ya Mungu na watu wa Israeli. Mungu alikubali kuwabariki watu endapo kama wao wangefuata na kutii sheria zake. Endapo kama Israeli wangeasi amri za Mungu, basi wangeadhibiwa. Hii ndio mada kuu katika kila eneo la kitabu hiki, lakini hasa sura 27 na sura 28 inamsisitizo wa ukweli huu ikiorodhesha baraka maalumu na laana ambazo zingetokana na utii au uasi wa taifa la Israeli. Makabila tofauti ya Israeli yalisimama katika milima tofauti iliyosimama mkabala, na wakatamkiana baraka hizo na laana kama njia ya kulithibitisha agano kwamba waliliafiki.
Muhtasari wa Yaliyomo:
1. Katika sura 1 hadi 3 Musa anakumbusha yaliyotokea katika safari ya Israeli kuvuka jangwa.
2. Sura 4 hadi 26 zinaelezea masharti ya agano kati ya Mungu na watu wake.
3. Kisha katika sura 27 hadi 30 watu wa Israeli wanatamka baraka na laana kwa sauti kubwa kuonyesha kwamba tokea wakati huo agano lilikuwa limerasimishwa.
4. Mwishowe, katika sura 31 hadi 34 Musa anazungumza maneno ya kutamatisha kwa Joshua, na kwa kila kabila la Israeli kabla ya kifo chake.
(Pioneer Bible Translators and The Word for the World use the following introduction in many of their translation projects around the world.)
The Gospel according to Matthew is one of four books in the New Testament that describe the life of Jesus Christ. Each one of them is called a “gospel,” which means “good news.” They were written after Jesus’ death by Matthew, Mark, Luke, and John. Scholars do not know the exact date when the gospel according to Matthew was written, but it was possibly sometime around 60 years after the birth of Christ. Also, the place where it was written is not known, but many guess that it was written in Palestine and maybe even in the city of Jerusalem.
The author is Matthew, who was a tax collector before Jesus asked him to become his disciple. He was also known by the name Levi. Matthew was one of the twelve Apostles and he wrote for Jewish readers. This can be clearly seen by over 60 references to Old Testament Scriptures. He intended to show that Jesus was the Messiah, God’s chosen savior, who was prophesied about. Matthew also wrote a lot about the kingdom of God. Jews expected the Messiah to become king of a political kingdom. Matthew takes great care to challenge that belief by describing the spiritual kingdom of God.
The gospel according to Matthew is a good book to start the New Testament because of all of its references to the Old Testament. It connects the two Testaments. Scholars have also suggested that Matthew may have been trying to imitate the form of the books of Moses, which are the first five books of the Old Testament.
Outline:
1. Matthew starts the gospel by telling about the birth of Jesus Christ and the beginning of his ministry in chapters 1-4.
2. Next Matthew describes the ministry of Jesus and many of his teachings in chapters 5-25.
3. The final section of Matthew is about the peak of Jesus’ ministry in his death and resurrection (26-28).
This work is owned by Pioneer Bible Translators International and The World for the World International and licensed under a Creative Commons Attribution 3.0 Unported License .
Introduction à l’évangile selon Mathieu
L’évangile selon Mathieu est un des 4 livres du Nouveau Testament qui décrivent la vie de Jésus-Christ. Chacun s’appelle un « évangile », ce qui veut dire « bonne nouvelle ». Ils étaient écrits après la mort de Jésus par Mathieu, Marc, Luc et Jean. Les spécialistes ne savent pas la date exacte à laquelle Mathieu a écrit son évangile, mais il se peut qu’il l’ait écrit environ 60 ans après la naissance du Christ. En outre, nous ne savons pas où l’évangile était écrit, mais beaucoup supposent que c’était en Palestine et peut-être même à Jérusalem.
L’auteur est Mathieu, qui était collecteur d’impôts avant que Jésus lui ait demandé de devenir un disciple. Il est connu aussi sous le nom de Lévi. Mathieu était un des douze disciples et a écrit pour des lecteurs juifs. Ceci est démontré par les références de l’Ancien Testament, dont l’évangile contient plus de 60. Mathieu avait l’intention de montrer que Jésus est le Messie, le Sauveur choisi de Dieu, dont la venue avait été prophétisée. Mathieu a aussi beaucoup écrit sur le royaume de Dieu. Les juifs s’attendaient que le Messie soit le roi d’un royaume politique. Mathieu conteste attentivement cette croyance en décrivant le royaume spirituel de Dieu.
L’évangile selon Mathieu est un bon livre pour commencer le Nouveau Testament grâce à ses références à l’Ancien Testament. Il lie les deux testaments. En plus, des érudits ont suggéré que Mathieu essayait d’imiter le forme des livres de Moïse, les premiers cinq livres de l’Ancien Testament.
Plan de l’évangile
1. Mathieu commence son évangile en racontant la naissance de Jésus-Christ et le début de son ministère (chapitres 1-4)
2. Après, Mathieu décrit le ministère de Jésus et raconte beaucoup de ses enseignements (chapitres 5-25)
3. La dernière partie de Mathieu concerne le point culminant du ministère de Jésus : sa mort et sa résurrection (chapitres 26-28)
Utangulizi wa Injili kama ilivyoandikwa na Mathayo
Injili kama ilivyoandikwa naMathayo ni moja ya vitabu vinne katika Agano Jipya vinavyoelezea maisha ya Yesu Kristo. Kila kimoja cha vitabu hivyo kinaitwa “injili,” neno lenye maana ya “habari njema.” Vitabu hivi viliandikwa baada ya kifo cha Yesu na Mathayo, Marko, Luka, na Yohana. Wasomi hawajui ni wakati gani hasa Injili kama ilivyoandikwa na Mathayo iliandikwa, lakini yawezekana kabisa kwamba iliandikwa katika mwaka wa 60 baada ya kuzaliwa Yesu Kristo. Kingine ni kwamba mahali ilipoandikiwa hapajulikani kwa uhakika, lakini wengi wanadhani kwamba iliandikwa katika nchi ya Palestina, na inawezekana kiliandikwa katika mji wa Yerusalemu.
Mwandishi ni Mathayo, mtu ambaye kabla ya Yesu kumwita awe mwanafunzi wake alikuwa ni mtoza ushuru. Alijulikana pia kwa jina la Lawi. Mathayo alikuwa mmoja wa mitume kumi na wawili naye aliiandika injili yake akiwalenga wasomaji wa Kiyahudi. Hili linathibitika kwa kuona kwamba kuna nukuu zaidi ya 60 kutoka katika Maandiko ya Agano la Kale. Alikusudia kuonyesha kwamba Yesu alikuwa ndiye Masihi, mwokozi mteule wa Mungu, ambaye manabii walinena habari zake. Mathayo pia aliandika mengi yahusuyo ufalme wa Mungu. Wayahudi walimtarajia Masihi awe mfalme wa dola ya kisiasa. Mathayo kwa tahadhari na uangalifu mkubwa alikwenda kinyume na dhana hiyo kwa kuuelezea ufalme wa kiroho wa Mungu.
Injili kama ilivyoandikwa na Mathayo ni kitabu kinachofaa kuwa mwanzo wa Agano Jipya kwa sababu ya nukuu zake nyingi kutoka Agano la Kale. Ni kiunganishi kizuri kati ya Maagano mawili. Wasomi wamependekeza kwamba yamkini Mathayo alikuwa anajaribu kuiga mfumo wa vitabu vya Musa, ambavyo ni vitabu vitano vya kwanza vya Agano la Kale.
Muhtasari
1. Mathayo anaianza injili kwa kuelezea habari za kuzaliwa kwa Yesu Kristo na mwanzo wa huduma yake katika sura 1-4.
2. aada ya hapo Mathayo anaelezea huduma ya Yesu na mengi ya mafundisho yake katika sura 5-25.
3. Sehemu ya mwisho ya injili kama ilivyoandikwa na Mathayo inahusu kilele cha huduma ya Yesu kinachoonekana katika kifo na kufufuka kwake (26-28).