(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 prophetic messages of Amos. Amos was a shepherd (1:1) and a farmer (7:14). Then God called him to be his prophet. Amos was from the town of Tekoa which was in the southern kingdom of Judah, but most of his messages were intended for the northern kingdom of Israel. Amos spoke prophesies when Uzziah was king of Judah and Jeroboam II was king of Israel. This was around 750 B.C.
Amos prophesied judgment against many nations in the first two chapters, but most of his messages were for Israel. It was a period of prosperity for Israel. During that prosperity they forgot about God and treated the poor badly (2:6). God’s judgement for them was to be taken into captivity (7:17). Still God promised that he would help the people of Israel to conquer again all the other countries which they ruled in the past (9:12).
Outline:
1. In the first verse, Amos introduces himself.
2. Then, in the rest of chapters 1 and 2, he pronounces judgment on several nations.
3. Chapters 3-9:11 talk about judgement and captivity for Israel.
4. Finally, in chapter 9:12-15, God promises to bring back the remaining believers to Israel.
Ce livre contient les messages prophétiques d’Amos. Amos était berger (1.1) et cultivateur (7.14). Puis Dieu l’a appelé pour être son prophète. Amos venait de la ville de Tekoa qui se trouvait dans le royaume du sud de Juda, mais la plupart de ses messages étaient destinés au royaume du nord d’Israël. Amos a fait les prophéties quand Osias était roi de Juda et Jéroboam était roi d’Israël. C’était vers 750 av. J.-C.
Dans les deux premiers chapitres, Amos a prophétisé le jugement contre plusieurs nations, mais la plupart de ses messages étaient destinés à Israël. C’était une période de prospérité pour Israël. Pendant ce temps de prospérité ils ont oublié Dieu et ont maltraité les pauvres (2.6). Le jugement de Dieu était qu’ils devaient être emmenés en captivité (7.17). Quand même, Dieu a promis qu’il aiderait le peuple d’Israël à reconquérir tous les autres pays qu’ils avaient gouvernés au passé (9.12).
Résumé d’Amos
1. Dans le premier verset, Amos se présente.
2. Puis, dans le reste des chapitres 1 et 2, il prononce un jugement sur plusieurs nations.
3. Les chapitres 3 à 9.10 parlent de jugement et de captivité pour Israël.
4. Enfin, au chapitre 9.11-15, Dieu promet de ramener en Israël les croyants restants.
Translation: Swahili
Utangulizi kwa Amosi
Kitabu hiki kina ujumbe wa unabii wa Amosi. Amosi alikuwa mchungaji (1: 1) na mkulima (7:14). Ndipo Mungu akamwita kuwa nabii wake. Amosi alitoka mji wa Tekoa ambao ulikuwa katika ufalme wa kusini wa Yuda, lakini ujumbe wake mwingi ulikuwa umekusudiwa ufalme wa kaskazini wa Israeli. Amosi alisema unabii wakati Uzia alikuwa mfalme wa Yuda na Yeroboamu II alikuwa mfalme wa Israeli. Hii ilikuwa karibu 750 K.K.(kabla ya kristo).
Amosi alitabiri hukumu dhidi ya mataifa mengi katika sura mbili za kwanza, lakini ujumbe wake mwingi ulikuwa kwa Israeli. Kilikuwa kipindi cha mafanikio kwa Israeli. Wakati wa mafanikio hayo walisahau kuhusu Mungu na kuwatendea maskini vibaya (2: 6). Hukumu ya Mungu kwao ilikuwa ichukuliwe utumwani (7:17). Bado Mungu aliahidi kwamba atawasaidia watu wa Israeli kushinda tena nchi nyingine zote ambazo walitawala huko nyuma (9:12).
Muhtasari:
1. Katika aya ya kwanza, Amosi anajitambulisha.
2. Halafu, katika sura nyingine ya 1 na 2, anatangaza hukumu kwa mataifa kadhaa.
3. Sura ya 3-9: 11 inazungumzia juu ya hukumu na utekwaji kwa Israeli.
4. Mwishowe, katika sura ya 9: 12-15, Mungu anaahidi kuwarudisha waumini waliobaki kwa Israeli.
(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 2 Peter states that it was written by the Apostle Peter. It is possible that someone else wrote it on Peter’s behalf. The author does say that he was an eyewitness to the life of Jesus and specifically to the transfiguration (1:17–18). If Peter wrote the letter it is likely that he wrote it in Rome between 65-69 years after the birth of Christ, before he died. Peter also calls it his second letter (3:1) placing the date of writing after the letter of 1 Peter. He addressed the letter to all Christians.
Peter wrote this letter in order to encourage believers to live good lives and to warn them not to follow false teachers (2). He encouraged them to ignore people who are saying that Jesus is taking too long to come back. Instead he pointed out that God is not slow but wants everyone to be saved (3:8–9). This is a reason to live a good life (3:14).
Outline:
1. Peter introduces himself and addresses his readers (1:1-2).
2. Then he reminds them to live good lives because God has enabled us to (1:3-21).
3. Next he warns against false teachers and says what will happen to false teachers in the end (2:1-22).
4. After that Peter finishes by encouraging believers to live good lives to prepare for the second coming of Jesus (3:1-17).
On lit dans la deuxième lettre de Pierre qu’elle a été écrite par l’apôtre Pierre, mais de nombreux experts de nos jours affirment le contraire. Il est fort possible que quelqu’un d’autre l’ait écrite de la part de Pierre. Il est vrai que l’auteur de cette lettre dit avoir été témoin de la vie de Jésus et plus précisément de la transfiguration (1 :17-18). Si Pierre a bien écrit la lettre il l’aurait écrite en toute probabilité à Rome entre 65 et 69 ans après la naissance de Christ, avant sa mort. Pierre l’appelle aussi sa deuxième lettre (3 :1), ce qui permet de dater celle-ci après la lettre de 1 Pierre. Celui-ci a adressé cette lettre à tous les chrétiens.
Pierre a écrit cette lettre afin d’encourager les croyants à mener une vie honnête en les prévenant de ne pas suivre les faux docteurs (2). Il les a encouragés à ne pas faire attention à ceux qui prétendaient que Jésus mettait trop de temps à revenir. En revanche, Pierre a signalé que Dieu n’est pas lent –et qu’il veut que tout le monde soit sauvé (2 Peter 3 :8-9). C’est pour cette raison qu’on vit une vie irréprochable (3 :14).
Résumé
1 Pierre se présente et s’adresse à ses lecteurs (1:1-2).
2 Puis il leur rappelle de vivre une vie honnête parce que Dieu les en a rendus capables (1:3-21).
3 Ensuite il les met en garde contre les faux docteurs et prédit ce qui arrivera à ceux-ci à la fin (2 :1-22).
4 Après cela Pierre termine en encourageant les croyants à mener une vie irréprochable afin de se préparer à la seconde venue de Jésus (3 :1-18)
Translation: Swahili
Utangulizi wa kitabu cha 2 Petro
Barua ya 2 Petro inaeleza kwamba iliandikwa na Mtume Petro. Yawezekana mtu mwingine aliiandika kwa niaba yake. Mwandishi anaeleza kwamba yeye alikuwa mtu aliyeyashuhudia kwa macho maisha ya Yesu na hasa kile kitendo cha Yesu kuonekana katika utukufu akiwa pamoja na Musa na Eliya (1:17-18). Ikiwa kama Petro ndiye alyeiandika barua hii, basi inaelekea aliiandika akiwa Roma katika miaka ya 60 baada ya kuzaliwa Yesu Kristo, kabla ya kifo chake. Petro pia anaiita hii kuwa barua yake ya pili (3:1) na kuiweka tarehe ya uandishi wa barua hii baada ya ile ya 1 Petro. Aliiandika barua hii kwa Wakristo wote.
Petro aliiandika barua hii kwa kusudi la kuwatia moyo waumini waishi maisha ya kumcha Mungu na kuwaonya wasiwafuate waalimu wa uwongo (sura ya 2). Aliwahamasisha wawapuuze watu waliokuwa wakidai kwamba Yesu amekawia kurudi. Badala yake alionyesha kwamba Mungu hachelewi, lakini anataka watu wote waokolewe (3:8-9). Hii ni sababu ya kuishi maisha mema yanayompendeza Mungu (3:14).
Muhtasari:
1. Petro anajitambulisha mwenyewe na kuwataja wasomaji wake walengwa (1:1-2).
2. Kisha anawakumbusha kuishi maisha mema kwa sababu Mungu ametupa uwezo wa kuishi hivyo (1:3-21).
3. Halafu anaonya dhidi ya waalimu wa uwongo, na kusema ni kitu gani kitakachowatokea waalimu wa uwongo mwishoni (2:1-22).
4. Na baada ya hayo Petro anamaliza kwa kuwahamasisha waumini kuishi maisha mema wakijiandaa kwa ujio wa Yesu kristo kwa mara ya pili (3:1-17).
The Hebrew and the Greek that is usually directly translated as “kiss” in English is translated more indirectly in other languages because kissing is deemed as inappropriate, is not a custom at all, or is not customary in the particular context (see the English translation of J.B. Phillips [publ. 1960] in Romans 16:16: “Give each other a hearty handshake”). Here are some examples:
Pökoot: “greet warmly” (“kissing in public, certainly between men, is absolutely unacceptable in Pökoot.”) (Source: Gerrit van Steenbergen)
Pitjantjatjara: “when you meet/join up with others of Jesus’ relatives hug and kiss them [footnote], for you are each a relative of the other through Jesus.” Footnote: “This was their custom in that place to hug and kiss one another in happiness. Maybe when we see another relative of Jesus we shake hands and rejoice.” (esp. Rom. 16:16) (source for this and two above: Carl Gross)
Kamba: “greet with the greeting of love” (source: Andy Warren-Rothlin)
Mende: “embrace” (“greet one another with the kiss of love”: “greet one another and embrace one another to show that you love one another”) (source for this and two above: Rob Koops)
Gen: “embrace affectionately” (source: John Ellington)
Kachin: “holy and pure customary greetings” (source: Gam Seng Shae)
Kahua: “smell” (source: David Clark) (also in Ekari and Kekchí, source: Reiling / Swellengrebel)
Chichewa: “suck” (“habit and term a novelty amongst the young and more or less westernized people, the traditional term for greeting a friend after a long absence being, ‘clap in the hands and laugh happily'”)
Medumba: “suck the cheek” (“a novelty, the traditional term being ‘to embrace.'”)
Elhomwe: “show respect by hugging” (source: project-specific translation notes in Paratext)
Balinese: “caress” (source for this and three above: Reiling / Swellengrebel; Vidunda: project-specific translation notes in Paratext)
Tsafiki: earlier version: “greet in a friendly way,” later revision: “kiss on the face” (Bruce Moore [in: Notes on Translation 1/1992, p. 1ff.] explains: “Formerly, kissing had presented a problem. Because of the Tsáchilas’ [speakers of Tsafiki] limited exposure to Hispanic culture they understood the kiss only in the eros context. Accordingly, the original translation had rendered ‘kiss’ in a greeting sense as ‘greet in a friendly way’. The actual word ‘kiss’ was not used. Today ‘kiss’ is still an awkward term, but the team’s judgment was that it could be used as long as long as it was qualified. So ‘kiss’ (in greeting) is now ‘kiss on the face’ (that is, not on the lips).)
In the German New Testament translation by Berger / Nord (publ. 1999) it is translated as heiliger Kuss or “holy kiss” in the epistles. The translators note (p. 62): “It is possible that this is an early practice in which Christians communicate the Holy Spirit to one another or rekindle it.”
The Hebrew and Ge’ez that is translated in English as “livestock” (or “cattle”) is translated in Newari as “living beings brought up in a house” or “living beings cared for in a house” (source: Newari Back Translation). Specifically “cattle” is “cows and oxen.”
In Kwere it is “animals that are being kept.” (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
The Hebrew in Genesis 27:28 that is translated as “wine” in English in this verse is translated in Kutu as zabibu or “grapes” since “wine” in the context of the farm and being blessed by God doesn’t make sense because it is grapes that would grow and not wine. (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
The Hebrew and Greek that is translated as “sickle” 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 Joshua continues the story of the nation of Israel where Deuteronomy stops. The people of Israel start on the east side of the Jordan River. The book of Joshua tells how they crossed the Jordan River and conquered the land of Canaan under the leadership of Moses’ successor, Joshua. They did this because God commanded them. In this, God was fulfilling the promise that he had made to give the land Canaan to Abraham’s descendants (Genesis 12:7).
It is not known who wrote or compiled the book of Joshua. At times, the author speaks as if he were there among the events that were taking place (for example, Joshua 5:1, 6). For this reason, many scholars think that Joshua wrote much of the book himself. However, it is clear that someone other than Joshua wrote certain sections, such as the description of Joshua’s funeral (Joshua 24:29). Other scholars believe that the book was written about 800 years after the events happened. The events in the book of Joshua likely happened around 1 250 B.C., which would have been 40 years after Rameses ruled in Egypt. Rameses is the king who is thought to have ruled during the time of Israel’s exodus from Egypt (Exodus 1:11).
Outline:
1. Chapters 1 through 5:12 tell how the Israelites crossed the Jordan River and entered into the land of Canaan.
2. Then, chapters 5:13 through 12 tell of Israel’s conquest of Canaan.
3. Next, chapters 13-21 describe how the land of Canaan was divided up among the tribes of Israel.
4. Finally, chapters 22-24 tell how some of the tribes returned to the Eastern side of the Jordan River, of Joshua’s farewell and funeral, and how Israel’s covenant with God was renewed.
Le livre de Josué reprend l’histoire de la nation d’Israël après la fin du Deutéronome. Le peuple d’Israël commence sur le côté est du Jourdain. Le livre de Josué raconte comment ils ont traversé le Jourdain et ont conquis le pays de Canaan sous la direction de Josué qui avait succédé à Moïse. Ils ont fait cela parce que Dieu leur avait donné l’ordre. Par cela, Dieu accomplissait la promesse qu’il avait faite de donner le pays de Canaan aux descendants d’Abraham (Genèse 12 :7).
On ignore qui a écrit ou compilé le livre de Josué. Quelquefois l’auteur parle comme s’il avait assisté aux événements quand ils se passaient (par exemple Josué 5 :1,6). Pour cette raison de nombreux experts croient que c’est Josué lui-même qui a écrit une grande partie du livre. Cependant, il est évident que quelqu’un d’autre que Josué a écrit certains passages, tel la description des obsèques de Josué (Josué 24 :29). D’autres experts croient que le livre a été écrit environ 800 ans après les événements. Il est probable que les événements décrits dans le livre de Josué ont eu lieu vers 1.250 ans av. j-c., c’est-à-dire 40 ans après le règne de Ramsès en Egypte. Ramsès est le roi qu’on croit avoir régné à l’époque de l’Exode d’Israël de l’Egypte (Exode 1 :11).
Résumé
1. Les chapitres 1 – 5 :12 racontent comment les Israélites ont traversé le Jourdain et sont entrés dans le pays de Canaan.
2. Puis, les chapitres 5 :13 – 12 racontent la conquête par Israël de Canaan.
3. Puis, les chapitres 13 – 21 décrivent comment on a partagé le pays de Canaan parmi les tribus d’Israël.
4. Enfin, les chapitres 22 – 24 racontent comment quelques-unes des tribus sont retournées au côté est du Jourdain, l’adieu de Josué et ses obsèques, et comment l’alliance d’Israël avec Dieu a été renouvelée.
Translation: Swahili
Utangulizi wa Yoshua
Kitabu cha Joshua kinaendeleza simulizi ya kihistoria ya taifa la Israeli kikianzia pale kitabu cha kumbukumbu kinapoishia. Wakati kitabu cha Yoshua kikianza simulizi yake, Waisraeli wamepiga kambi upande wa mashariki wa mto Yordani. Kitabu hiki kinaelezea jinsi walivyouvuka mto huo na kuwashinda wenyeji wa nchi ya Kanaani wakiwa chini ya uongozi wa Yoshua aliyemrithi Musa kama kiongozi wa taifa. Walifanya hivyo kwa sababu ndivyo Mungu alivyowaamuru wafanye. Katika hili, Mungu alikuwa anaitimiza ahadi aliyoitoa kwamba angewapa wazawa wa Abrahamu nchi ambayo kwanza ilikaliwa na Wakanaani (Mwanzo 12:7).
Haijulikani ni nani aliyekiandika na kukipangilia kitabu cha Yoshua. Katika baadhi ya nyakati, mwandishi anamfanya mtu mwingine ahisi kana kwamba mwenyewe alikuwa mshiriki wa matukio yaliyokuwa yanatokea (kwa mfano, Yoshua 5:1, 6). Kutokana na sababu hii, wasomi wengi wa mambo ya Biblia hudhani kwamba Yoshua mwenyewe ndiye aliyeandika sehemu kubwa ya kitabu chenyewe. Ni wazi pia kwamba mtu mwingine tofauti na Yoshua aliandika baadhi ya sehemu za kitabu hiki, kwa mfano yale maelezo ya msiba na mazishi ya Yoshua (Yoshua 24:29). Wasomi wengine wanaamini kwamba kitabu kiliandikwa yapata kama miaka 800 baada ya tukio lenyewe. Matukio yanayotajwa ndani ya kitabu cha Yoshua yamkini yalitokea katika mwaka wa 1250 K.K., takribani kama miaka 40 baada ya Farao Rameses kuanza kuitawala Misri. Huyu Rameses ndiye mtawala anayefikiriwa kuwa aliitawala Misri katika wakati Israeli walipokuwa wanatoka Misri (Kutoka 1:11).
Muhtasari wa Yaliyomo:
1. Sura 1 hadi 5:12 zasimulia jinsi Waisraeli walivyovuka mto Yordani na kuingia ndani ya nchi ya Kanaani.
2. Kisha, sura 5:13 hadi 12 zasimulia habari za harakati za Waisraeli kuivamia Kanaani.
3. Baada ya hapo, sura 13-21 zinaelezea jinsi nchi ya Kanaani ilivyogawanywa kwa makabila yote ya Israeli.
4. Hatimaye, sura 22-24 zasimulia jinsi baadhi ya makabila yalivyorudi upande wa mashariki ya mto Yordani; maneno ya buriani ya Yoshua kwa taifa; kifo na mazishi yake pamoja na jinsi Waisraeli walivyoadhimisha kumbukumbu ya agano lao na Mungu.
(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 Mark 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. The Gospel according to Mark is the shortest of the four gospels. It is also believed to have been written first of all the gospels sometime around 60 years after the birth of Christ. Many scholars believe that it was written in Rome with the purpose of encouraging Roman Christians there.
Mark, also known as John Mark, was a companion to the Apostle Paul and Barnabas but his reputation was hurt when he abandoned their missionary journey (Acts 13:13). Later Mark traveled again with Barnabas (Acts 15:37–39). Mark was also recognized as a close friend of Peter (1 Peter 5:13). In the Gospel, Mark focuses on discipleship and Jesus’ teaching on the end times.
Outline:
1. Mark introduces the book in chapter 1:1-13.
2. Then Mark describes the ministry of Jesus while he was in Galilee in chapter 1:14-8:21.
3. Next he tells about Jesus’ trip to Jerusalem (8:22-10:52).
4. Mark finishes by writing about Jesus’ time in Jerusalem, including his death and resurrection (11:1-16:8).
L’évangile selon Marc est un des quatre livres du Nouveau Testament qui décrivent la vie de Jésus-Christ. Chacun s’appelle un « évangile », ce qui veut dire « bonne nouvelle ». Ils ont été écrits après la mort de Jésus par Mathieu, Marc, Luc et Jean. L’évangile selon Marc est le plus court des quatre évangiles. Il est supposé avoir été écrit en premier de tous les évangiles environ 60 années après la naissance de Christ. De nombreux experts croient qu’il a été écrit à Rome dans le but d’y encourager les chrétiens de Rome.
Marc, connu aussi comme Jean Marc, était un compagnon de l’apôtre Paul et de Barnabas mais sa réputation s’est ternie lorsqu’il a abandonné leur voyage missionnaire (Actes 13 :13). Plus tard Marc a de nouveau voyagé avec Barnabas (Actes 15 :37-39). Marc a été reconnu aussi comme un proche ami de Pierre (1 Pierre 5 :13). Dans l’évangile Marc met l’accent sur le rôle de disciple et sur l’enseignement de Jésus sur les temps de la fin.
Résumé
1. Marc introduit le livre dans le chapitre 1 :1-13.
2. Marc décrit ensuite le ministère de Jésus quand il était en Galilée dans le chapitre 1 :14-8 :21.
3. Il raconte ensuite le voyage de Jésus à Jérusalem (8 :22-10 :52).
4. Marc termine en écrivant du séjour de Jésus à Jérusalem, compris sa mort et sa résurrection (11 :1-16 :8).
Translation: Swahili
Utangulizi wa Injili kama ilivyoandikwa na Marko
Injili kama ilivyoandikwa na Marko 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. Injili kama ilivyoandikwa na Marko ndiyo kitabu kilicho kifupi zaidi ya injili hizo nne. Inaaminika pia kwamba hiyo ndiyo injili iliyoandikwa kabla ya nyingine zote, na iliandikwa wakati fulani kati ya mwaka 60 baada ya kuzaliwa Yesu Kristo. Wasomi wengi wanaamini kwamba injili hii iliandikwa katika mji wa Roma kwa kusudi la kuwatia moyo Wakristo waliokuwepo huko.
Huyu Marko ambaye pia anajulikana kama Yohana Marko alikuwa ni mfuasi wa Mtume Paulo na Barnaba, lakini sifa yake ikachafuliwa alipojiondoa katika safari yao ya kitume (Matendo 13:13). Baadaye Marko alisafiri tena na Barnaba (Matendo 15:37-39). Marko pia alitambuliwa kama rafiki wa karibu wa Petro (1 Petro 5:13). Ndani ya injili hii, Marko anaweka msisitizo katika mambo yanayohusu kuwa mwanafunzi wa Yesu, na mafundisho ya Yesu yanayohusu nyakati za mwisho.
Muhtasari
1. Marko anakitambulisha kitabu katika sura 1:1-13.
2. Halafu Marko anaielezea huduma ya Yesu wakati alipokuwa Galilaya katika sura 1:14-8:21.
3. Kisha anaelezea safari ya Yesu kuelekea Yerusalemu (8:22-10:52).
4. Marko anamaliza kwa kuandika juu ya siku za Yesu katika Yerusalemu, ikiwa ni pamoja na kifo na kufufuka kwake (11:1-16:8).
