For more information see pioneerbible.org
The Hebrew in Genesis 20:4 that is translated as “innocent” in English is translated in Nyamwezi as “no debt” since there is no existing term for the concept. (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
In Bura-Pabir it is translated as na ɓɗaku or “which is righteous.” (Source: Andy Warren-Rothlin)
The Hebrew in Genesis 28:22 that is translated as “God’s house” in English is translated in Makonde as “a place to worship you, God” because the direct translation of “God’s house” is the word used in Makonde for “temple.” (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 Exodus continues the history of Abraham’s family line, that started in Genesis. The word Exodus means “exit”, referring to the nation of Israel’s exit from Egypt to return to the country which God had promised to Abraham. Traditionally, scholars believe that most of the book of Exodus was written by the prophet Moses, and this seems to be suggested by the text itself. Exodus 24:4 tells how Moses wrote down parts of the book. In Joshua 8:31 it refers to a command in Exodus 20:25 and says that it was “written in the Book of the Law of Moses.” The New Testament refers to books written by Moses several times, for example when speaking about what happened at the burning bush and saying that it was written in “the book of Moses” (Mark 12:26). The exit of the Israelites from Egypt likely took place around about 1,300 or 1,400 years B.C.. In 1 Kings 6:1 it says that the exodus took place 480 years before the 4th year of Solomon’s reign as king over Israel.
Exodus emphasizes how God was keeping his promise to Abraham, Isaac, and Jacob. It tells about God’s mighty deliverance of Abraham’s descendants, the nation of Israel, from the land of Egypt. From there God led his people to the foot of mount Sinai where he gave Moses many laws for the Israelites to follow. These laws outline how they should act, how they should make sacrifices, and detailed instructions for constructing the tabernacle (which was to be God’s dwelling place among them), the ark and other equipment for worship at the tabernacle, and the priests’ special clothes. Then after a terrible rebellion where Israel had made a golden idol in the form of a calf, Moses met with God again. In the final part of the book, we read how the items outlined earlier were constructed.
Outline:
1. Chapter 1 explains how the Israelites had been enslaved in the country of Egypt.
2. Chapters 2-4 introduce Moses and tell about his life up to the time when he was called to deliver God’s people.
3. Then the writer explains how God produced mighty wonders and plagues in Egypt in order to deliver his people from that land and from Pharaoh’s army (chapters 5-15:21).
4. From here the nation of Israel travelled to Mount Sinai (chapters 15:22-19).
5. In chapters 20-31 we read how God gave Moses the Law, which contained detailed instructions for how God’s people, the Israelites, had to live and worship.
6. In chapter 32 it is written how the Israelites rebelled against God by convincing Moses’ brother Aaron to make an idol in the form of a golden calf.
7. Chapters 33-40 tell how Moses saw God’s glory and then instructed the Israelites about God’s Law and how to make the tabernacle, the ark and other equipment for worship at the tabernacle, and the priests’ special clothes.
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 livre de l’Exode
Le livre de l’Exode reprend l’histoire de la lignée de la famille d’Abraham, commencée dans la Genèse. Le mot ‘exode’ signifie ‘sortie’, ce qui fait référence au départ de la nation d’Israël de l’Égypte pour retourner au pays que Dieu avait promis à Abraham. Traditionnellement, les experts croient que la plus grande partie du livre de l’Exode a été écrite par le prophète Moïse, ce que le texte lui-même semble suggérer. Dans Exode 24 :4 il est écrit comment Moïse a écrit certaines parties du livre. Dans Josué 8 :31, le texte fait référence à un ordre dans Exode 20 :25 précisant que celui-ci a été “comme il est écrit dans le livre de la loi de Moïse”. Le Nouveau Testament se réfère plusieurs fois à ces livres écrits par Moïse, à titre d’exemple en parlant de ce qui s’est passé au buisson ardent et en précisant que cet événement a été écrit dans le livre de Moïse (Marc 12 :26). La sortie des Israélites de l’Égypte s’est passée en toute probabilité vers 1300 ou 1400 ans avant Jésus-Christ. Dans 1 Rois : 6 :1 il est dit que l’exode a eu lieu 480 ans avant la quatrième année du règne du roi Salomon sur Israël.
Le livre de l’Exode met en lumière la façon dont Dieu avait tenu ses promesses à l’égard d’Abraham, d’Isaac et de Jacob. Le livre raconte la très puissante délivrance des descendants d’Abraham, la nation d’Israël, du pays de l’Égypte (Exode 1-12). C’est de là que Dieu a guidé son peuple au pied du Mont Sinaï où il a donné à Moïse de nombreuses lois que devaient respecter les Israélites (Exode 12-19). Ces lois exposent la façon dont ceux-ci devraient agir, faire des sacrifices et elles comprennent des instructions en détail en ce qui concerne la construction du tabernacle qui allait être l’habitation de Dieu au milieu d’eux, des détails aussi pour l’Arche d’Alliance et d’autre matériel propre au culte au tabernacle, et pour les habits particuliers des prêtres (Exode 20-31). Puis à la suite d’une terrible rébellion où Israël avait fait une idole d’or en forme de veau, Moïse a de nouveau rencontré Dieu (Exode 32-33). Dans la dernière partie du livre on lit comment les objets cités plus haut ont été construits (Exode 33-40).
Résumé
1 Le chapitre 1 raconte l’histoire de l’esclavage des Israélites dans le pays de l’Égypte.
2 Les chapitres 2 -4 introduisent Moïse et racontent sa vie jusqu’au moment de son appel par Dieu à délivrer le peuple de Dieu.
3 Puis l’auteur du livre explique comment Dieu a fait des merveilles et a envoyé des plaies destructrices en Égypte afin de délivrer son peuple de ce pays et de l’armée du Pharaon (chapitres 5- 15 : 21).
4 Partant de l’Égypte, la nation d’Israël s’est rendue au Mont Sinaï (chapitres 15 :22-19)
5 Dans les chapitres 20 à 31 on lit comment Dieu a donné la loi à Moïse, qui contenait des instructions détaillées en ce qui concerne la vie et le culte du peuple de Dieu, les Israélites.
6 Au chapitre 32 on lit comment les Israélites se sont rebellés contre Dieu en convaincant le frère de Moïse, Aaron, de faire une idole en forme de veau d’or.
7 Les chapitres 33 à 40 racontent comment Moïse a vu la gloire de Dieu et a donné des instructions aux Israélites en ce qui concerne la construction du tabernacle, l’Arche d’Alliance et d’autre matériel propre au culte au tabernacle, et pour les habits particuliers des prêtres.
Utangulizi wa Kitabu cha Kutoka
Kitabu cha Kutoka kinaendeleza simulizi ya kihistoria iliyoanzia katika kitabu cha Mwanzo ikihusu historia ya ukoo wa Abrahamu. Neno Exodus lililotafsiriwa kama Kutoka lina maana ya kupenya katikati ya malango na kwenda nje, likielezea kitendo cha taifa la Israeli cha kuponyoka kutoka katika utumwa wa Misri na kurudi katika nchi ambayo Mungu alikuwa amemwahidi Abrahamu. Kulingana na mapokeo, wanazuoni wanaamini kwamba sehemu kubwa ya kitabu hiki iliandikwa na nabii Musa, na jambo hili hata linashuhudiwa na kitabu chenyewe. Kutoka 24:4 yaelezea jinsi Musa alivyoandika baadhi ya sehemu za kitabu hiki. Kifungu katika Yoshua 8:31 kinataja amri iliyoko katika kitabu cha Kutoka 20:25, na kusema, “kama ilivyoandikwa katika Kitabu cha torati ya Musa.” Vitabu vya Agano Jipya vinataja mara kadhaa na kunukuu vitabu vilivyoandikwa na Musa, kwa mfano Agano Jipya linapoeleza habari za kichaka kilichowaka moto pasipo kuteketea, linaelezea kwamba habari hii iliandikwa ndani ya “kitabu cha Musa” (Marko 12:26). Yaelekea kwamba kitendo cha Wana wa Israeli kutoka katika nchi ya Misri kilitokea katikati ya miaka 1,300 au 1,400 K.K (Kabla ya Kristo). Katika kitabu cha 1 Wafalme 6:1 imetajwa kwamba kitendo cha kutoka kilifanyika yapata miaka 480 kabla ya mwaka wa 4 wa kutawala kwake Sulemani kama mfalme wa Israeli.
Kitabu cha Kutoka kinatoa msisitizo wa namna ambayo Mungu alitenda ili kudumisha uaminifu wake juu ya ahadi alizokuwa amewaahidi Abrahamu, Isaka na Yakobo. Kitabu kinasimulia kuhusu matendo makuu ya ukombozi wa Mungu kwa wana wa Abrahamu ambao ndio taifa la Israeli, walipokuwa wakitoka katika nchi ya Misri. Kutoka huko Mungu aliwaongoza watu wake hadi katika tambarare zilizokuwa chini ya mlima Sinai mahali ambapo Mungu alimpa Musa sheria nyingi ili Waisraeli wazifuate. Sheria hizi zinaelezea jinsi ilivyowapasa kutenda, jinsi walivyotakiwa kutoa dhabihu (sadaka), na maelezo ya kina yaliyohusu ujenzi wa hema ya kukutania (mahali ambapo ndipo palipokuwa pawe makao ya Mungu katikati yao), pia sanduku la agano na vifaa vingine kwa ajili ya ibada ndani ya hema la ibada, na nguo maalumu kwa ajili ya makuhani. Kisha mara baada ya tukio la uasi mbaya pale wana wa Israeli walipojitengenezea sanamu ya ng’ombe wa dhahabu, Musa alikutana na Mungu tena. Katika sehemu za mwishoni za kitabu hiki, tunasoma jinsi vifaa vilivyotajwa awali vilivyotengenezwa.
Muhtasari:
1. Sura ya 1 yaelezea jinsi wana wa Israeli walivyotiwa utumwani nchini Misri.
2. Sura 2-4 zinamtambulisha Musa na kusimulia maisha yake kutoka utotoni hadi pale alipoitwa kuwakomboa watu wa Mungu.
3. Kisha mwandishi anasimulia jinsi Mungu alivyofanya maajabu na kuipiga nchi ya Misri kwa mapigo makuu kwa lengo la kuwakomboa watu wake kutoka katika nchi ile, na pia kutoka katika kitisho cha jeshi la Farao (sura 5-15:21).
4. Kutoka hapa taifa la Israeli lilisafiri na kufika katika eneo la Mlima Sinai (sura 15:22-19).
5. Katika sura 20-31 tunasoma jinsi Mungu alivyompa Musa Torati, sheria iliyokuwa na maelezo ya kina yaliyoelekeza jinsi watu wa Mungu, Waisraeli, walivyopaswa kuishi na kuabudu.
6. Katika sura ya 32 imeandikwa jinsi wana wa Israeli walivyomuasi Mungu pale walipomshawishi ndugu wa Musa aliyeitwa Haruni awatengenezee sanamu iliyokuwa na umbo la ng’ombe wa dhahabu.
7. Sura 33-40 zaelezea jinsi Musa alivyouona utukufu wa Mungu, na kuwafundisha Waisraeli sheria za Mungu, pamoja na kuwaelekeza jinzi ya kujenga hema ya kukutania, sanduku la agano na vifaa vingine vya ibada katika hema ya kukutania, na mambo muhimu yahusuyo mavazi maalumu ya makuhani.
(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 four prophetic messages from Haggai. Haggai tells when he received each message (1:1, 2:1, 2:10, 2:20). The messages were given during a 4-month period in the year 520 B.C. At this time, the Persian empire had conquered the Babylonian empire and they were allowing the Jewish people to return to Jerusalem.
Haggai’s messages for the Jewish people criticized them for working on their own houses before they rebuilt the temple, the Lord’s house (1:4). God said that this is why they were not blessed and why their harvests were small. Then the people of Israel obeyed and finished the temple. God promised that the glory of the new temple would be greater than that of the previous one (2:9). He also promised to bless them.
Outline:
1. Chapter 1:1-1:15 contains Haggai’s first message and how the people responded.
2. Chapter 2:1-9 is Haggai’s second message.
3. Chapter 2:10-19 contains Haggai’s third message.
4. Chapter 2:20-23 is Haggai’s fourth message.
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 Aggée
Ce livre contient quatre messages prophétiques d’Aggée. Aggée dit quand il a reçu chaque message (1.1, 2.1, 2.10, 2.20). Les messages ont été donnés pendant une période de quatre mois en 520 av. J.-C. A cette époque l’empire perse avait vaincu l’empire babylonien et les Perses permettaient aux Juifs de retourner à Jérusalem.
Les messages d’Aggée aux Juifs leur reprochaient d’avoir bâti leurs propres maisons avant de reconstruire le temple, la maison du Seigneur (1.4). Dieu a dit que c’est pour cette raison qu’ils n’étaient pas bénis et que les moissons, les récoltes et les vendanges étaient maigres. Ensuite, le peuple d’Israël a obéi au Seigneur et a fini le temple. Dieu a promis que la gloire du nouveau temple serait plus grande que celle du premier. (2.9) Il a promis aussi de les bénir.
Résumé d’Aggée
1. Chapitre 1.1 - 1.15 contient le premier message d’Aggée et la réponse du people.
2. Chapitre 2.1-9 est le deuxième message d’Aggée.
3. Chapitre 2.10-19 contient le troisième message.
4. Chapitre 2.20-23 est le quatrième message d’Aggée.
Utangulizi kwa Hagai
Kitabu hiki kina jumbe nne za kinabii kutoka kwa Hagai. Hagai anasema wakati alipokea kila ujumbe (1: 1, 2: 1, 2:10, 2:20). Ujumbe huo ulitolewa katika kipindi cha miezi 4 katika mwaka 520 K.K.(kabla ya Kristo) Kwa wakati huu, Himaya ya Mwajemi ilikuwa imeshinda Himaya ya Babeli na walikuwa wakiruhusu Wayahudi kurudi Yerusalemu.
Ujumbe wa Hagai kwa Wayahudi uliwakosoa kwa kufanya kazi katika nyumba zao wenyewe kabla ya kulijenga tena hekalu, nyumba ya Bwana (1: 4). Mungu alisema kwamba hii ndiyo sababu hawakubarikiwa na kwa nini mavuno yao yalikuwa madogo. Kisha watu wa Israeli walitii na kumaliza hekalu. Mungu aliahidi kwamba utukufu wa hekalu jipya utakuwa mkubwa kuliko ule wa awali (2: 9). Pia aliahidi kuwabariki.
Muhtasari:
1. Sura ya 1: 1-1: 15 ina ujumbe wa kwanza wa Hagai na jinsi watu walivyoitikia.
2. Sura ya 2: 1-9 ni ujumbe wa pili wa Hagai.
3. Sura ya 2: 10-19 ina ujumbe wa tatu wa Hagai.
4. Sura ya 2: 20-23 ni ujumbe wa nne wa Hagai.
The Hebrew in Leviticus 10:5 that is translated as “carried them by their tunics” or similar in English is translated in Kwere as “they took the corpses of their relatives by holding onto their clothes.” (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
Some key biblical terms that were directly transliterated from the Hebrew have ended up with unforeseen meanings in the lexicons of various recipient languages.
Take, for example, the English word “cherub,” from Hebrew “kĕrȗb.” Whereas the original Hebrew term meant something like “angelic being that is represented as part human, part animal” (…), the English word now means something like “a person, especially a child, with an innocent or chubby face.” Semantic shift has been conditioned in English by the Renaissance artistic tradition that portrayed cherubim in the guise of cute little Greek cupids. This development was of course impossible to foresee at the time when the first English translations borrowed this Hebrew word into the English Bible tradition, following the pattern of borrowing set by the Greek and Latin translations of the Old Testament.
In Russian, the semantic shift of this transliteration was somewhat different: the -îm ending of “kĕrūbîm,” originally signifying plurality in Hebrew, has been reanalyzed as merely the final part of the lexical item, so that the term херувим (kheruvim) in Russian is a singular count noun, not a plural one. (A similar degrammaticalization is seen in English writers who render the Hebrew plural kĕrūbîm as “cherubims.”) Apparently, this degrammaticalization of the Hebrew ending is what led the Russian Synodal translator of Genesis 3:24 to mistakenly render the Hebrew as saying that the Lord God placed a kheruvim (accusative masculine singular in Russian) to the east of the garden of Eden, instead of indicating a plural number of such beings. (Source: Vitaly Voinov in The Bible Translator 2012, p. 17ff. )
In Ngäbere the Hebrew that is translated in English as “cherub” is translated as “heavenly guard” (source: J. Loewen 1980, p. 107), in Nyamwezi as v’amalaika v’akelubi or “Cherubim-Angel” to add clarity, in Vidunda as “winged creature,” in Makonde as “winged creature from heaven” (source for this and two before: Pioneer Bible Translators, project-specific translation notes in Paratext), in Bura-Pabir as “good spirit with wings,” and in Northern Pashto it is either translated as “heavenly creature” (Afghan Pashto Bible, publ. 2023) or “winged creature” (Holy Bible in Pakistani [Yousafzai] Pashto, publ. 2020) (source for Bura-Pabir and Northern Pashto: Andy Warren-Rothlin).
In French Sign Language it is translated with a sign that combines “angel” and “spinning sword” (referring to Genesis 3:24):
“Cherub” in French Sign Language (source: La Bible en langue des signes française )
See also seraph and ark of the covenant.
The Hebrew in 1 Samuel 2:9 that is translated as “feet of his faithful ones” or similar in English is translated in Vidunda, Kwere and Kutu as “faithful people” because a translation involving “feet” did not communicate the correct meaning. (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
The Hebrew in Genesis 11:3 that is translated as “bitumen for mortar” or similar in English is translated in Kwere as “tar instead of mud/clay.” (Pioneer Bible Translators, project-specific translation notes in Paratext)