For more information see pioneerbible.org
Following is a back-translations of Psalm 141:5 in Kutu:
“It is better a righteous man to rebuke me with punishment,
that matter is a kindness,
let him he rebuke me,
that matter is oil on my head,
my head will not reject it.
But my prayer always is against the evil deeds of evil people.”
(Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
The Hebrew in Genesis 3:24 that is translated as “flaming” or similar in English is translated in Zaramo as dimeluka or “twinkling twirl” or “flashing.” (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
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)
Greek, Hebrew, Latin, Ge’ez, and Aramaic all have one term only that refers to what can be expressed in English as “sky” or “heaven(s)” (as a physical and spiritual entity). While there is a slight overlap between the meaning of the two English terms, “sky” (from Old Norse sky meaning “cloud”) typically refers to the physical entity, and “heaven” (from Old English heofon meaning “home of God”) typically refers to the spiritual entity. While this enriches the English lexicon, it also forces English Bible translators to make decisions that can be found only in the context in the Greek, Hebrew, and Aramaic texts. Most versions tend to use “heaven(s)” even if the meaning is likely “sky,” but the Contemporary English Version (NT: 1991, OT: 1995, DC: 1999) is an English translation that attempted to be more specific in the separation of the two meanings and was used as the basis for the links to verses used for this and this record (“sky”).
“A number of years ago an old lady asked me a question. What did Jesus mean when he said, ‘Heaven and earth will pass away, but my words will never pass away’? I do not remember what answer I gave, but I was surprised at how concerned she seemed to be about the verse. It was only later, after I had left her, that I suddenly realized what it was that she was so concerned about. She knew that death could not be far away, and all her life she had looked forward to being with God in heaven. But this verse said that ‘heaven will pass away’! What did that mean for her hopes? In fact, of course, in this verse Jesus was talking about the skies or the heavens, not about Heaven as the place of God’s presence. If I had realized the problem in time, I could easily have set the lady’s mind at rest on this question that was troubling her so much. However, I suspect that she is not the only person to be misled by the wording of this verse. Therefore, it is very surprising to find that even today many English versions (including the New International Version, New Revised Standard Version, Revised English Bible, Good News Translation) still say ‘heaven and earth’ in verses like Matt 24:35 and its parallels (Mark 13:31 and Luke 21:33). The Contemporary English Version (CEV) and Phillips’ translation seem to be aware of the problem, and in Mark 13:31 both of these have ‘earth and sky’ instead of ‘heaven and earth.’ But in some other passages (such as Matt 5:18) the traditional wording is still found in both of those translations. The New Century Version (NCV) does have ‘earth and sky’ more consistently, and the New Jerusalem Bible (NJB) has ‘sky and earth’ in these passages. (Although ‘sky and earth’ is closer to the Greek, it seems more natural in English to say ‘earth and sky’; but either way, at least the meaning is correct.)
“Louw and Nida’s Lexical Semantics of the Greek New Testament (publ. 1992) suggests that the Greek expression being translated here, ho ouranos kai he ge is ‘a more or less fixed phrase equivalent to a single lexical unit’ and that it means everything that God created, that is, the universe. They then quote Mark 13:31 as an example, using ‘heaven and earth’ in their translation of it. However, they go on to say that there ‘may be certain complications involved in rendering ho ouranos kai he ge as ‘heaven and earth,’ since ‘heaven’ might be interpreted in some languages as referring only to the dwelling place of God himself. The referents in this passage are ‘the sky and the earth,’ in other words, all of physical existence, but not the dwelling place of God, for the latter would not be included in what is destined to pass away.’ In my opinion, English itself is one of the languages where the word ‘heaven’ will be interpreted as referring only to the dwelling place of God himself, and translations into English should not use ‘heaven’ in these passages. It is probably because these passages are so very familiar that translators do not realize the meaning they are giving their readers when they use the expression ‘heaven and earth’ here. In modern English we might talk about a rocket ‘soaring into the heavens,’ but we would certainly not describe it as ‘soaring into heaven,’ because ‘heaven’ is not another way of referring to the sky or to outer space.
“In fact, it is surely important in all languages to have some way of distinguishing the concept of ‘sky’ from the concept of ‘dwelling place of God.’ In these passages translators should never use a term meaning ‘the dwelling place of God.’ It may not be necessary to use a term meaning ‘sky’ either, if there is some other expression in the language which gives the correct meaning of ‘everything that has been created’ or ‘the universe.’ There are of course places in the New Testament where Heaven, as the place where God lives, is contrasted with the earth. In these passages, translators should be careful to give the correct meaning. A good example of this is in the Lord’s Prayer, in Matt 6:10: ‘Your will be done, on earth as it is in heaven.’ Similarly, 1 Cor 15:47 says that ‘the first man [a reference to Adam] was from the earth, a man of dust; the second man is from heaven.’ Passages like these are referring to Heaven, not to the sky. Other NT passages where heaven refers to God’s dwelling place, in contrast with earth, are Matt 5:34-35, 16:19, 18:18, Acts 7:49, James 5:12, and Rev 5:3.
“Sometimes in the New Testament, the word ‘heaven’ is used because of the Jewish reluctance to use the name of God. ‘Heaven’ in these cases is used in place of ‘God’ and refers to God himself. This is the case in the many references in Matthew to ‘the kingdom of heaven’ where other gospels have ‘the kingdom of God’ (e.g., compare Matt 4:17 with its parallels in Mark 1:15 and Luke 10:9). It is also most likely the case in references like Matt 16:1, Luke 20:4, 5, John 3:27, and even perhaps Col 1:5.
“There are some places, such as Matt 11:25, where God is called ‘Lord of heaven and earth.’ Since God is of course the Lord of Heaven as well as of the universe, it may not matter so much which interpretation is given in these passages (others are Luke 10:21 and Acts 17:24). Nevertheless, the intended meaning here is likely to be ‘the universe.’ This is because this expression in Greek, as Louw and Nida say, is a set expression referring to everything that has been created. Acts 17:24 in fact combines the idea of the creation of the universe with the idea of God as Master or Lord of the universe. (…)
“Old Testament background The use of ‘heaven and earth’ in the New Testament is very similar to what we find in the Old Testament, because it is largely based on the Old Testament.
“The Old Testament begins with the story of creation, which is presented as the creation of the heavens and the earth, with lights to shine in the heavens and give light to the earth. Birds are created to live in the heavens, animals to live on earth, and fish to live in the sea (Gen 1:1-2:4).
“As we can see from the way the creation story is told, it is meant to be understood as the creation of the universe. Although in English the regions above the earth have traditionally been called ‘the heavens’ in the story of creation, they cannot be called ‘Heaven,’ in the sense of the place where God dwells. In terms of modern English, it would probably be better to say ‘the sky and the earth’ or ‘the earth and the sky.’ The story of creation then becomes an important theme throughout the Old Testament. (…)
“In most passages, whether in the Old Testament or the New Testament, when ‘heaven and earth’ or ‘the heavens and the earth’ are mentioned, the meaning is the created universe. It is not a reference to Heaven, as the dwelling place of God. In English, translators have not been careful to keep this distinction clear, and this is probably true in many other languages as well. However, as we have seen, this can lead to real confusion for ordinary Bible readers. It is better if translators find ways to make the meaning clear in these passages. ‘Heaven’ should be mentioned only in passages which clearly mean the dwelling place of God. In other passages, an expression should be used which means only ‘sky.’ Or else, the whole expression ‘heaven and earth’ can be translated in a way to show that the whole universe is meant.”
In some languages, such as Yagaria, a term that was originally used as “sky” (gokudana) was adopted by the Christian community as “heaven.” This resulted in a language shift so that now all communities uses “empty space / air” (galogina or hakalogina) as “sky” and gokudana is exclusively used for the Christian concept of heaven. (Source: Renck 1990, p. 133)
In some languages, such as Wandala, the vocabulary for terms for either “heaven” or “sky” is much richer than just to include those two distinction. While zhegela, the term that is specifically used for the physical sky was only used in early translations of the New Testament for “sky,” other terms such as samaya (used for both “sky” and “heaven” — employed for instance in Matthew 10:32f.), zlanna (specifically used for the perfect abode of God and the goal of the faithful, as in Matthew 8:11), kwárá (a locational term used to speak of a chief’s rule [lit., “voice”] such as Matthew 3:2), or sleksire (“chieftaincy,” “kingship,” or “royalty” [originally from slekse “chief”] and used where there are no locational overtones, such as in Matthew 16:28) are used. (Source: Mona Perrin in Notes on Translation 1/1999, p. 51ff.)
Under the auspices of the Dhama Mate Swe Association , a new Burmese translation of the New Testament was published in 2024 which uses terminology that attempts to overcome “insurmountable barriers to the Buddhist world.” One term that this version uses is ရွှေမြို့တော် (shway myahoettaw) or “Golden City” for “heaven,” referring it to the golden city described in Revelation 21 but at the same time using a Buddhist term for a desired destination that does not have the Buddhist connotation of ကောင်း ကင် (kaungg kain) as being the Trāyastriṃśa (တာဝတိံသာ) heaven, home of Śakra/Indra. This Burmese translation formed the basis of translations of parts of the New Testament into other languages spoken in Burma, including Sumtu Chin, Ekai Chin, Songlai Chin, Danau, Kadu, Kanan, Khün, Lahta Karen, Rakhine, Marma (Northern Rakhine), Riang Lai, Samtao, Shwe Palaung, Tai Laing, Taungyo, Intha, Danu, Tavoyan (Dawei), and Chak (Thet). (Source: Jay Pratt)
The English translation by Sarah Ruden (2021) uses “sky” throughout. Ruden explains (p. li): “The Greek word ouranos refers evenhandedly to the physical sky and the place—often pictured as a royal court — where supreme divinity resides. ‘Sky’ seems generally better, first of all in avoiding the wackier modern imagery that comes with the English ‘heaven.’ And even when a supernatural realm is meant, ‘sky’ will often do, because the divine realm was thought to be located there, in addition to the weather and the heavenly bodies, whereas ‘heaven’ to us is fundamentally a religious term, and the ancients did not tend to separate linguistic domains in this way. I have retained the plural ‘skies’ where I see it in the Greek, because it is a Hebraism familiar in English translations of scripture and (I hope) not too archaic or jarring.”
The Greek that is translated in English as “brother” or “brother and sister” (in the sense of fellow believers), is translated with a specifically coined word in Kachin: “There are two terms for brother in Kachin. One is used to refer to a Christian brother. This term combines ‘older and younger brother.’ The other term is used specifically for addressing siblings. When one uses this term, one must specify if the older or younger person is involved. A parallel system exists for ‘sister’ as well. In [these verses], the term for ‘a Christian brother’ is used.” (Source: Gam Seng Shae)
In Matumbi is is translated as alongo aumini or “relative-believer” (source: Pioneer Bible Translators, project-specific notes in Paratext), in Martu Wangka as “relative” (this is also the term that is used for “follower”) (source: Carl Gross), and in Mairasi as “in-law” (source: Enggavoter 2004).
In the German New Testament translation by Berger / Nord (publ. 1999) it is often translated as Mitchristen or “fellow Christians.” The German translation by Roland Werner (publ. 2009-2022) alternates between “brothers and sisters,” “sisters and brothers,” and “siblings” (Geschwister).
See also brothers.
The Hebrew, Ge’ez, and Greek that is translated as “Sabbath” in English is rendered as “day we rest” in Tzotzil, in Mairasi as “Jew’s Rest Day,” in Quiotepec Chinantec as “day when people of Israel rested,” in Shilluk as “day of God,” in Obolo as Usen Mbuban or “Holy Day,” and in Mandarin Chinese as ānxírì (安息日) or “rest day” (literally: “peace – rest – day”). (Sources: Tzotzil: Marion Cowan in Notes on Translation with Drill, p. 169ff; Mairasi: Enggavoter 2004; Quiotepec Chinantec: B. Moore / G. Turner in Notes on Translation 1967, p. 1ff.; Shilluk: Nida 1964, p. 237; Obolo: Enene Enene; Chinese: Jost Zetzsche)
In Matumbi it is translated as Sabato ya Ayahudi or “Sabbath of the Jews,” to distinguish it from the Islamic Sabbath (which is Friday) or the Christian Sabbath (which is Sunday). (Source: Pioneer Bible Translators, project-specific notes in Paratext)
In the old Khmer version as well as in the first new translation this term was rendered as “day of rest” (Thngai Chhup Somrak / ថ្ងៃឈប់សំរាក). Considered inadequate to convey its religious meaning (not only about cessation of work, but also in honor of Yahweh as the Creator), the committee for the Today’s Khmer Version (publ. 2005) decided to keep the Hebrew word and use its transliterated form Thgnai Sabath (ថ្ងៃសប្ប័ទ). “The Buddhist word Thngai Seil ‘day of merits’ used by some Catholics was once under consideration but was rejected because it did not receive unanimous support.” (Source: Joseph Hong in The Bible Translator 1996, p. 233ff. )
In Spanish, the translation is either día de reposo (“day of rest”) or sábado (usually: “Saturday,” derived from the Greek and Hebrew original). Nida (1947, p. 239f.) explains that problem for Spanish and other languages in its sphere of influence: “In translation ‘Sabbath’ into various aboriginal languages of Latin America, a considerable number of translators have used the Spanish sábado, ‘Saturday,’ because it is derived from the Hebrew sabbath and seems to correspond to English usage as well. The difficulty is that sábado means only ‘Saturday’ for most people. There is no religious significance about this word as the is with ‘Sabbath’ in English. Accordingly the [readers] cannot understand the significance of the persecution of Jesus because he worked on ‘Saturday.’ It has been found quite advantageous to use the translation ‘day of rest,’ for this accurately translated the Hebrew meaning of the term and resolves the problem in connection with the prohibitions placed upon some types of activities.”
In the Nueva traducción viviente translation (2010) it día de descanso al mantenerlo santo (“day of rest to keep it holy”). (Source: Lénart de Regt in The Bible Translator 2017, p. 131ff. )
In French Sign Language it is translated with a sign that depicts closing of the blinds of a store:
“Sabbath” in French Sign Language (source: La Bible en langue des signes française )
Learn more on Bible Odyssey: Sabbath .