For more information see pioneerbible.org
The Hebrew that is translated as “midwife” in English is translated in Kwere as “old woman.” (Pioneer Bible Translators, project-specific translation notes in Paratext)
In the Thai Common Language version it is “a woman who helps the womb.” (See Translation commentary on Exod 1:15.)
(Pioneer Bible Translators and The Word for the World use the following introduction in many of their translation projects around the world.)
Isaiah was a prophet who lived in Jerusalem. His name means, “The Lord Saves.” Many scholars believe that he wrote the book of Isaiah, while others believe that some of the prophecies were written down and added to the book after his death. Isaiah’s ministry started in the same year that King Uzziah died (Isaiah 6:1), which was around 740 B.C. If the prophet Isaiah wrote the whole book, it means that he must have completed it by the time his ministry ended, around 680 B.C. The book of Isaiah is very popular among the Old Testament prophetic books. Some people even call Isaiah “the prince of prophets.”
A prophet is someone who speaks as God’s representative and who delivers messages from God. Through Isaiah God predicted the fall of Jerusalem (Isaiah 39:6) and the return of the Israelite people from captivity (Isaiah 40:2–3). Isaiah said this punishment was because of the people’s sin. Isaiah also predicted the coming of a great king from the family of David (Isaiah 9:7). New Testament authors quoted Isaiah many times and showed that this great king about whom Isaiah prophesied is Jesus. Isaiah 40:3 tells of the coming of John the Baptist who prepared the way for Jesus by preaching about his coming.
Outline of Isaiah:
1. Chapters 1-39 were written before the Jewish people became captives of the nation of Babylon. This section of Isaiah speaks about the judgment of God.
2. Chapters 40-66 speak about Israel becoming a nation again and announce comfort for its people.
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 d’Esaïe
Esaïe était un prophète qui vivait à Jérusalem. Son nom signifie « Le Seigneur sauve ». La plupart des experts croient qu’Esaïe a écrit le livre d’Esaïe, et d'autres croient que certaines prophéties ont été écrit et ajoutés au livre après sa mort. Le ministère d’Esaïe a commencé dans la même année où Ozias est mort (Esaïe 6.1) aux environs de 740 av. J-C. et Esaïe a vécu jusqu’à 680 av. J-C environ. Le livre d’Esaïe est très populaire parmi les livres prophétiques de l’Ancien Testament. Certains parlent d’Esaïe comme le prince des prophètes.
Un prophète est quelqu’un qui proclame les messages de Dieu. Par Esaïe Dieu avait prédit la chute de Jérusalem (Esaïe 39.6) et le retour de la captivité du peuple israélite (Esaïe 40.2-3). Esaïe avait dit que cette punition était à cause des péchés du peuple. Esaïe a aussi prédit la venue d’un grand roi de la famille de David (Esaïe 9.6). Les auteurs du Nouveau Testament ont cité Esaïe de nombreuses fois et ont cru que ce grand roi dont prophétisait Esaïe était Jésus. Esaïe 40.3 parle de la venue de Jean-Baptiste qui préparait le chemin de Jésus en prêchant sur sa venue.
Résumé du livre d’Esaïe
1. Les chapitres 1-39 ont été écrits avant que le peuple juif soit devenu captif de la nation de Babylone. Cette section d’Esaïe parle du jugement de Dieu.
2. Les chapitres 40-66 parlent d’Israël redevenant à nouveau une nation et de la consolation pour son peuple.
Utangulizi wa Isaya
Isaya alikuwa nabii aliyeishi Yerusalemu. Jina lake lilikuwa na maana ya, "Bwana Anaokoa." Wasomi wengi wanaamini kwamba aliandika kitabu cha Isaya, wakati wengine wanaamini kwamba baadhi ya unabii huo uliandikwa na kuongezwa kwa kitabu hicho baada ya kifo chake. Huduma ya Isaya ilianza mwaka huo huo ambapo Mfalme Uzia alikufa (Isaya 6: 1), ambayo ilikuwa mnamo mwaka 740 K.K. Ikiwa nabii Isaya aliandika kitabu chote, ina maana ya kwamba lazima ilikuwa awe amekikamilisha wakati huduma yake ilipoisha, mnamo mwaka 680 K.K. Kitabu cha Isaya ni maarufu sana kati ya vitabu vya unabii vya Agano la Kale. Watu wengine hata wanamwita Isaya "mkuu wa manabii."
Nabii ni mtu anayesema kama mwakilishi wa Mungu na ambaye hutoa ujumbe kutoka kwa Mungu. Kupitia Isaya Mungu alitabiri anguko la Yerusalemu (Isaya 39: 6) na kurudi kwa watu wa Israeli kutoka utumwani (Isaya 40: 2-3). Isaya alisema adhabu hii ni kwa sababu ya dhambi ya watu. Isaya pia alitabiri kuja kwa mfalme mkuu kutoka katika familia ya Daudi (Isaya 9: 7). Waandishi wa Agano Jipya walimnukuu Isaya mara nyingi na kuonyesha kwamba mfalme huyu mkuu ambaye Isaya alitabiri juu yake ni Yesu. Isaya 40: 3 inasimulia juu ya ujio wa Yohana Mbatizaji ambaye alimtengenezea Yesu njia kwa kuhubiri juu ya ujio wake.
Muhtasari:
1. Sura ya 1-39 ziliandikwa kabla ya Wayahudi kuwa mateka wa taifa la Babeli. Sehemu hii ya Isaya inazungumza juu ya hukumu ya Mungu.
2. Sura ya 40-66 inazungumza juu ya Israeli kuwa taifa tena na kutangaza faraja kwa watu wake.
(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 1 Timothy is a letter written from the Apostle Paul to his disciple Timothy. 1 Timothy was probably written around 62-64 years after the birth of Christ. This would have been near the end of Paul’s life. Paul had a close relationship with Timothy and referred to him as a son several times (Phil. 2:22, 1 Tim 1:2, 1:18).
This is one of four letters from Paul that are addressed to a person instead of a church. The other three letters are 2 Timothy, Titus, and Philemon. 1 Timothy contains a lot of instruction on church worship (2:1–15), qualifications for church leaders (3:1–13), and warnings against false teachers (1:3–11, 4:1–5, 6:3–5). This reflects how Paul was training Timothy to be a leader among the churches. 1 Timothy contains many principles that can help church leaders in our day to manage the ministry of the local church.
Outline:
1. Paul starts by greeting Timothy (1:1-2).
2. Then he gives Timothy a warning against false teachers (1:3-11).
3. Paul continues by explaining how thankful he is for Jesus Christ (1:12-20).
4. Next he instructs Timothy about worship and church leaders (2-3).
5. Paul finishes his letter by giving Timothy some final instructions (4-6).
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 Timothée
Le livre de 1 Timothée est une lettre écrite par l’apôtre Paul à son disciple Timothée. 1 Timothée a probablement été écrit entre 62-64 années après la naissance de Christ. Ceci aurait eu lieu près de la fin de la vie de Paul. Paul avait un lien étroit avec Timothée et il l’appelait plusieurs fois son fils (Phil. 2 :22, 1 Tim 1 :2, 1 :18).
C’est l’une des quatre lettres que Paul a adressées à une personne au lieu d’une église. Les trois autres lettres sont 2 Timothée, Tite et Philémon. 1 Timothée contient de nombreuses instructions au sujet du culte dans l’église (2 :1-15), des qualifications des responsables dans l’église (3 :1-13), et des avertissements contre les faux docteurs (1 :3-11, 4 :1-5, 6 :2-5). Ceci montre la façon dont Paul formait Timothée à être un responsable parmi les églises. 1 Timothée contient de nombreux principes qui peuvent aider aujourd’hui nos responsables d’église à diriger le ministère dans l’église locale.
Résumé
1. Paul commence par saluer Timothée (1 :1-2).
2. Il donne ensuite à Timothée un avertissement au sujet des faux docteurs (1 :3-11).
3. Paul continue en expliquant combien il est reconnaissant pour Jésus- Christ (1 :12-19).
4. Il donne ensuite à Timothée des instructions au sujet du culte ainsi que des responsables de l’église (2-3).
5. Paul termine sa lettre en donnant à Timothée certaines instructions finales (4-6).
Utangulizi wa kitabu cha 1 Timotheo
Kitabu cha 1 Timotheo ni barua iliyoandikwa na Mtume Paulo kwenda kwa mwanafunzi wake Timotheo. Yamkini kitabu cha 1 Timotheo kiliandikwa kati ya mwaka 62 hadi 64 baada ya kuzaliwa Yesu Kristo. Kipindi ambacho kilikaribiana na mwisho wa maisha ya Paulo. Paulo alikuwa na uhusiano wa karibu na Timotheo, na mara nyingi anamzungumzia akimwita mwanae (Filemoni 2:22, 1 Timotheo 1:2,18).
Barua hii ni moja kati ya barua nne za Paulo ambazo zimeandikwa kwa watu binafsi badala ya kanisa. Barua zingine tatu ni 2 Timotheo, Tito, na Filemoni. Kitabu cha 1 Timotheo kina maelekezo mengi sana kuhusu ibada ya kanisa (2:1-15), sifa zinazotakiwa kwa viongozi wa kanisa kuwa nazo (3:1-13), na maonyo kuhusiana na waalimu wa uwongo (1:3-11, 4:1-5, 6:3-5). Barua hii inaonesha jinsi Paulo alivyokuwa akimfundisha Timotheo kuwa kiongozi kati ya makanisa. Kitabu cha 1 Timotheo kina kanuni nyingi sana zinazoweza kuwasaidia viongozi wa kanisa kuendesha mambo ya huduma ya kanisa la mahali.
Muhtasari
1. Paulo anaanza kwa kumsalimu Timotheo (1:1-2).
2. Kisha anamuonya Timotheo dhidi ya waalimu wa uwongo (1:3-11).
3. Paulo anaendelea kueleza jinsi anavyoshukuru kwa ajili ya Yesu Kristo (1:12-20).
4. Baadaye anamwelekeza Timotheo kuhusu ibada na viongozi wa kanisa (2-3).
5. Paulo anamaliza barua yake kwa kumpa Timotheo maagizo kadhaa ya mwisho (4-6).
The Hebrew, Greek, Ge’ez, and Latin that are translated as “covenant” in English are translated in a variety of ways. Here are some (back-) translations:
“Right from the start we witness the influence of the Septuagint on the earliest expressions of the Christian faith. In the New Testament, Jesus speaks of his blood being a kaine diatheke, a ‘new covenant.’ The covenant is elucidated in Hebrews 8:8-12 and other texts, but it was preserved in the words of Jesus with this language in Luke 22:20 when at the Last Supper Jesus said, ‘This cup that is poured out for you is the new covenant in my blood.’ Jesus’s blood was to provide the grounds for the ‘new covenant,’ in contrast to the old one his disciples knew from the Jewish scriptures (e.g., Jeremiah 31:31-34). Thus, the earliest Christians accepted the Jewish Scriptures as prophecies about Jesus and in time began to call the collection the ‘Old Testament’ and the writings about Jesus and early Christianity the ‘New Testament,’ since ‘testament’ was another word for ‘covenant.’ The covenant promises of God (berith in Hebrew) were translated in the Septuagint with the word diatheke. In classical Greek diatheke had meant ‘last will, testament,’ but in the Septuagint it is the chosen equivalent for God’s covenant with his people. The author of Hebrews plays on the double meaning, and when Luke records Jesus’ announcement at the Last Supper that his blood was instituting a ‘new covenant,’ or a ‘new testament,’ he is using the language in an explicit contrast with the old covenant, found in the Jewish scriptures. Soon, the writings that would eventually be chosen to make up the texts about the life and teachings of Jesus and the earliest expression of the Christian faith would be called the New Testament. This very distinction between the Old and New Testaments is based on the Septuagint’s language.”
See also establish (covenant) and covenant (book).
Learn more on Bible Odyssey: Covenant in the Hebrew Bible .
The Hebrew that is translated as “defile” or similar in English is translated in Zaramo as “bring shame.” (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.)
This book contains the vision of Nahum. Nahum’s message was against Assyria. He calls this nation “Nineveh,” which is the name of its capital city. Assyria was the kingdom that conquered and took the people of the northern kingdom of Israel into captivity. Because Nahum mentions the fall of the city Thebes (3:8), we can know that he prophesied sometime between 663 B.C., when Thebes fell, and 612 B.C., when Nineveh fell.
Nahum’s message is that God will punish the guilty. Although God does not easily become angry, he is powerful (1:3). He said that Nineveh and Assyria would fall and that their people would be taken into captivity. To the people of Judah, this was certainly very good news (1:15).
Outline:
1. Chapter 1:1-8 describes God as just and vengeful.
2. Chapters 1:9-3 pronounce judgement on Nineveh and Assyria.
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 Nahum
Ce livre contient la vision de Nahum, dont le message s’opposait à l’Assyrie. Nahum traitait cette nation de “Ninive”, nom de sa capitale. L’Assyrie était le royaume qui a bien conquis le royaume d’Israël du nord et a amené son peuple en captivité. Vu que Nahum fait allusion à la chute de la cité de Thèbes (No-Amon) (3.8), on sait que Nahum a prophétisé entre 663 ans avant Jésus Christ, date de la chute de Thèbes, et 612, date de la chute de Ninive.
Le message de Nahum, c’est que Dieu punira les coupables. Quoique Dieu soit lent à la colère, il est tout-puissant (1.3). Dieu a dit que Ninive et l’Assyrie tomberaient et qu’on emmènerait leur peuple en captivité. Pour le peuple de Juda, voilà bien sûr une très bonne nouvelle. (1.15)
Résumé de Nahum
1. Chapitre 1.1-8 décrit Dieu: Il est juste et vengeur
2. Chapitre 1.9 au chapitre 3 prononcent le jugement sur Ninive et l’Assyrie
Utangulizi wa Nahumu
Kitabu hiki kina maono ya Nahumu. Ujumbe wa Nahumu ulikuwa dhidi ya Ashuru. Anaita taifa hili "Ninawi", ambalo ni jina la mji mkuu wake. Ashuru ndio ufalme ulioshinda na kuwachukua watu wa ufalme wa kaskazini wa Israeli utumwani. Kwa sababu Nahumu anataja anguko la mji wa Thebes (3: 8), tunaweza kujua kwamba alitabiri wakati fulani kati ya 663 K.K.(kabla ya Kristo), wakati Thebes ilipoanguka, na 612 K.K.(kabla ya Kristo), wakati Ninawi ilianguka.
Ujumbe wa Nahumu ni kwamba Mungu atawaadhibu wenye hatia. Ingawa Mungu hakasiriki kwa urahisi, yeye ana nguvu (1:3). Alisema kuwa Ninawi na Ashuru ingeanguka na kwamba watu wao wangechukuliwa mateka kwa watu wa Yuda, hii ilikuwa habari njema sana (1:15).
Muhtasari:
1. Sura ya 1: 1-8 inaelezea Mungu kama mwenye haki na mwenye kulipiza kisasi.
2. Sura 1: 9-3 inafafanua juu ya hukumu ya Ninawi na Ashuru.