The Hebrew, Aramaic and Greek that is translated as “cubit” or into a metric or imperial measurement in English is translated in Kutu, Kwere, and Nyamwezi as makono or “armlength.” Since a cubit is the measurement from the elbow to the tip of the middle finger, one armlength (measured from the center of the chest to the fingertips) equals two cubits or roughly 1 meter. (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
Similarly, in Akoose, the translation is “arm distance.” (Source: Joseph Nkwelle Ngome and Marlie van Rooyen & Jacobus A. Naudé in Communicatio 2009, p. 251ff.)
In Klao it is converted into “hand spans” (app. 6 inches or 12 cm) and “finger spans” (app. 1 inch or 2 cm) (source: Don Slager) and in Bariai into leoa or “fathom,” which comprises the distance from a person’s fingertip to fingertip with arms outstretched, app. 6 feet (source: Bariai Back Translation).
The Greek that is translated as “to harden” or similar in English is translated in Mwera as “to become stubborn.” (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
(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 Lamentations is a book of poetry about the destruction of the city of Jerusalem. The author of Lamentations does not identify himself, but other ancient Jewish and Christian writers believe that the prophet Jeremiah wrote it. Because the book is about Jerusalem’s destruction, it was probably written after 586 B.C. when Jerusalem was destroyed, but before 516 B.C. when it was rebuilt and the temple was dedicated. The book was probably written by someone who lived closer to the time of its destruction in 586 B.C.
The entire book of Lamentations expresses sorrow for Jerusalem. Even though Jerusalem was destroyed by an invading Babylonian army, the author of Lamentations writes that it happened because God was judging the nation of Judah (1:12). God punished Judah through the Babylonians who invaded their country. Still the author of Lamentations remembers God’s faithfulness. In his sadness he proclaims, “The Lord’s unfailing love and mercy still continue” (3:22). Then the book finishes with a prayer for God to restore Judah.
Outline of Lamentations:
1. Chapters 1 and 2 express sorrow for God’s judgment on his people and the destruction of Jerusalem.
2. In chapter 3 the author remembers God’s faithfulness and prays for help.
3. Chapter 4 again expresses sorrow for the terrible suffering of Judah’s people.
4. Chapter 5 is a prayer for God to restore the nation of Judah.
Le livre des Lamentations est un livre de poésie qui traite de la destruction de la ville de Jérusalem. L’auteur des Lamentations ne s’identifie pas lui-même mais d’autres anciens écrivains juifs et chrétiens croient que Jérémie l’a écrit. Vu que le livre traite de la destruction de Jérusalem, il aurait été écrit après 586 av. J-C, lorsque Jérusalem a été détruite mais avant 516 av. J-C, lorsque Jérusalem a été reconstruite et le temple a été consacré. Il a probablement été écrit par quelqu’un qui a vécu plus près de l'époque de sa destruction près de 586 av. J-C.
Tout le livre des Lamentations exprime la douleur pour Jérusalem. Bien que Jérusalem ait été détruite par une armée de Babylone envahissante, l’auteur des Lamentations écrit que cela est arrivé à cause du jugement de Dieu sur la nation de Juda (1.12). Dieu avait puni Juda au travers de l’invasion de Babylone. Cependant l’auteur des Lamentations se souvient de la fidélité de Dieu. Dans sa tristesse il proclame, « Grande est sa fidélité, ses compassions ne prennent pas fin » (3.22) Ensuite le livre se termine par une prière pour que Dieu rétablisse Juda.
Résumé du Livre des Lamentations
1. Les chapitres 1 et 2 expriment la douleur du jugement de Dieu sur son peuple et la destruction de Jérusalem.
2. Au chapitre 3 l’auteur se souvient de la fidélité de Dieu et prie pour son aide.
3. Le chapitre 4 exprime à nouveau la douleur pour la terrible souffrance du peuple de Juda.
4. Le chapitre 5 est une prière pour le rétablissement de la nation de Juda.
Translation: Swahili
Utangulizi wa Maombolezo
Kitabu cha Maombolezo ni kitabu cha mashairi juu ya uharibifu wa mji wa Yerusalemu. Mwandishi wa Maombolezo hajitambulishi, lakini waandishi wengine wa kale wa Kiyahudi na kikristo wanaamini kwamba nabii Yeremia ndiye aliyeiandika. Kwa sababu kitabu hicho kinahusu uharibifu wa Yerusalemu, labda kiliandikwa baada ya mwaka 586 K.K. wakati Yerusalemu iliharibiwa, lakini kabla ya 516 K.K. ilipojengwa upya na hekalu likawekwa wakfu. Kitabu hicho labda kiliandikwa na mtu aliyeishi karibu na wakati wa kuharibiwa kwake mnamo mwaka 586 K.K.
Kitabu chote cha Maombolezo kinaonyesha huzuni kwa Yerusalemu. Ingawa Yerusalemu iliharibiwa na jeshi la Babeli lililovamia, mwandishi wa Maombolezo anaandika kwamba ilitokea kwa sababu Mungu alikuwa akihukumu taifa la Yuda (1:12). Mungu aliadhibu Yuda kupitia Wababeli ambao walivamia nchi yao. Bado mwandishi wa Maombolezo anakumbuka uaminifu wa Mungu. Kwa huzuni yake anatangaza, "Upendo wa BWANA usioshindwa na huruma ya BWANA bado inaendelea" (3:22). Kisha kitabu kinamalizia na maombi kwa Mungu kuirejesha Yuda.
Muhtasari:
1. Sura ya 1 na 2 zinaelezea huzuni kwa hukumu ya Mungu juu ya watu wake na uharibifu wa Yerusalemu.
2. Katika sura ya 3 mwandishi anakumbuka uaminifu wa Mungu na anaomba msaada.
3. Sura ya 4 inaelezea tena huzuni kwa mateso mabaya ya watu wa Yuda.
4. Sura ya 5 ni maombi kwa Mungu arejeshe taifa la Yuda.
(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 Titus is one of four letters from Paul that are addressed to a person instead of a church. The other three letters are 1 Timothy, 2 Timothy, and Philemon. Paul was writing to Titus, but he also wrote as if the letter could be read aloud publicly. We can know this because he explains his qualifications as an Apostle, something that Titus would have already known. Paul probably wrote this letter sometime between 63-65 years after the birth of Christ.
Paul had instructed Titus to lead the churches that were on the island of Crete. Paul wrote this letter in order to instruct Titus on the selecting and training of church leaders. He gave similar instructions in his letters to Timothy. His letter describes how church leaders should be held to a high standard. Churches and church leaders today should pay careful attention to the standards required of those in leadership.
Outline:
1. Paul instructs Titus to appoint Godly leaders (1:1-16).
2. Then, he also instructs him to train people to live Godly lives (2:1-3:11).
3. Finally, Paul ends by sharing some of his plans and sending greetings (3:12-15).
L’épitre à Tite est l’une des quatre lettres que Paul adresse à une personne au lieu d’une église. Les trois autres lettres sont 1 Timothée, 2 Timothée et Philémon. Paul écrivait à Tite mais il l’a aussi écrite comme si la lettre pouvait être aussi lue publiquement. Nous savons ceci parce qu’il explique ses qualifications en tant qu’apôtre, une chose que Tite savait déjà. Paul a probablement écrit cette lettre entre 63-65 années après la naissance de Christ.
Paul a instruit Tite à diriger les églises qui étaient sur l’île de Crète. Paul a écrit cette lettre pour instruire Tite au sujet de la sélection et de la formation de responsables d’église. Il avait donné des instructions semblables dans ses lettres à Timothée. Sa lettre décrit comment les responsables d’église devraient être irréprochables. Les églises et les responsables d’église devraient prêter attention aujourd’hui aux critères requis de ceux qui sont responsables.
Résumé
1. Paul instruit Tite à nommer des responsables pieux (1 :1-16).
2. Ensuite il l’instruit à former des personnes à vivre dans la piété. (2 :1-3:11).
3. Finalement Paul termine en partageant certains de ses projets et en lui envoyant ses salutations (3 :12-15).
Translation: Swahili
Utangulizi wa kitabu cha Tito
Kitabu cha Tito ni moja ya barua nne za Paulo zilizoandikwa kwa watu binafsi badala ya kanisa. Barua nyingine tatu ni 1 Timotheo, 2 Timotheo, na Filemoni. Paulo alikuwa anamwandikia Tito, lakini pia aliandika kama kwamba barua hiyo ingesomwa mbele ya watu wengi. Tunaweza kulifahamu hili kwa sababu Paulo anaelezea sifa zake zinazompa uhalali wa kuwa Mtume, kitu ambacho inawezekana Tito alikuwa tayari anakifahamu. Paulo aliiandika barua hii katika kipindi fulani kati ya mwaka 63 hadi 65 baada ya kuzaliwa Yesu Kristo.
Paulo alikuwa amemwagiza Tito kuyaongoza makanisa yaliyokuwa ndani ya kisiwa cha Krete. Paulo aliiandika barua yake ili kumpa Tito maelekezo hasa kuelekea uteuzi wa viongozi wa kanisa na jinsi ya kuwapa mafunzo viongozi hao. Alitoa maelekezo kama hayo katika barua zake kwa Timotheo. Barua yake ilieleza jinsi ambavyo viongozi wa kanisa walitegemewa waishi na kutenda katika viwango vya juu vya ubora. Makanisa na viongozi wa makanisa wa siku za leo wanapaswa kutilia maanani viwango hivyo vinavyotakiwa kwa ajili ya wale walio katika uongozi.
Muhtasari:
1. Paulo anamuelekeza Tito achague viongozi wanaomcha (kumheshimu) Mungu (1:1-16).
2. Halafu anamuelekeza pia awafunze watu namna ya kuishi maisha yanayodhihirisha ucha Mungu wao (2:1-3:11).
3. Mwishowe, Paulo anamalizia kuiandika barua yake kwa kutoa mipango yake na salamu (3:12-15).
The Hebrew in Psalm 18:12 that is translated as “brightness” in English is translated in Vidunda as “lightning.” (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
The Greek and Hebrew that is translated as “casting” or “drawing lots” in English is often translated with a specific idiom, such as “to take out bamboo slips” — 掣 籤 chè qiān (in most Mandarin Chinese Bibles), “each to pick-up which is-written (i.e. small sticks inscribed with characters and used as slots)” (Batak Toba), a term for divination by means of reed stalks (Toraja-Sa’dan).
In some cases a cultural equivalent is not available, or it is felt to be unsuitable in this situation, e.g. in Ekari where “to spin acorns” has the connotation of gambling, one may have to state the fact without mentioning the means, e.g. “it came to him” (source for this and all above: Reiling / Swellengrebel). In Shipibo-Conibo there was no equivalent for “casting lots” so the translation for Mark 15:24 is descriptive: “they shook little things to decide what each one should take” (source: Nida 1952, p. 47).
Chol: “choose by a game” (source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125)
Lalana Chinantec: “there were little round things that they played with which made evident who it would be who would be lucky” (source: John Beekman in Notes on Translation, March 1965, p. 2-20)
Chichimeca-Jonaz: “threw one or two little hard things that had a sign…to see which person it would be”
Ayutla Mixtec: “put out luck” (Source for this and five above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
Lacandon: “play with small stones in order to see who was going to win” (source: B. Moore / G. Turner in Notes on Translation 1967, p. 1ff.)
Matumbi: mpumbe a game of chance, typically done with a stone hidden in one hand while you present two fists to a guesser (source: Pioneer Bible Translators, project-specific notes in Paratext)
In North Alaskan Inupiatun a term for “gambling” is used. The same Inupiatun term is also used in Esther 3:7, “though there winning and losing is not in view, but rather choosing by chance” (source: Robert Bascom)
The stand-alone term that is translated “lots” in English is translated as “two pieces of potsherd” in Highland Totonac. (Source: Ronald D. Olson in Notes on Translation January, 1968, p. 15ff.)
The Hebrew in Zephaniah 2:3 that is translated as “may be hidden” or similar in English is translated in Vidunda as “may all will be put far” (i.e., escaped). (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
The Hebrew in Genesis 19:17 that is translated as “flee for your life” in English is translated in Nyamwezi as muyi’pi’zye myoyo yinywe or “save your hearts,” an idiom that means to save yourselves. (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
