Jamaican Creole Bible - More Fire!

On 16th June one of our leading newspapers, the Jamaican Observer, revealed the Bible Society of the West Indies’ (BSWI) plan to translate the Christian Scriptures into the heart-language of the Jamaican people. To read the article click here.

As I expected, the proposal has created a firestorm - Jamaicans, both here and in the Diaspora, have voiced opinions for and against the project. Persons “for,” sometimes accuse those “against” of being unpatriotic, ashamed of our Jamaican culture, Euro-centric, elitists, and the like; those “against,” usually characterise Jamaican enthusiasts as being sacrilegious, globally insensitive, economically disadvantageous, anti-progressive, anti-English language, self-aggrandisers and a host of other emotive expressions.

I think the thing persons have really taken an issue with is the proposed cost - $60 million JMD! ($5 million per annum). The money, it is generally argued could be used to promote a million and one needy social initiatives. I do not deny the project is expensive and that the Church could use that amount of money to quench the financial thirst being experienced by many individuals and charity organisations in our country.

Some of questions are, however: “how much money/resources does the Jamaican Church spend on national development each year?” Think of all the learning institutions, medical facilities and programmes, housing initiatives, food programmes, community activities, social services, etc, etc… Can we not spend some money to enhance our understanding our understanding of God's word? Does not having the Scriptures in our language have "social" benefits as well?.....

I'll make the various articles and responses available soon. So far, one of the better contributions to the debate has been that of R. Anthony Lewis. To read Anthony's article click here.

23rd Psalm in Jamaican Patois - Good Try

Two Jamaican schoolgirls recite the 23rd Psalm in (semi)Jamaican.

They are SO cute!

To see the vid, click here.

The Cross in Jamaican!

Earlier this afternoon, I was thinking about the Jamaican Creole Translation Project and its relation to the buzzword in missiology these days - contextualisation. How does the Project relate to communicating the good news about Jesus in terms appropriate to Jamaicans? What does the Project say about the way God communicates with His Church in different linguistic communities? A host of other questions could be asked. Among the many answers that one could provide, one could say that the Project bears witness to the fact that the message of Christ and of His Kingdom is best understood when it is expressed in the linguistic, conceptual, & cultural categories of the people to whom it is being presented (1 Corinthians 9:19-22; Jn 1:1-18).

Indeed, the Bible is also concept forming, and many times it requires that its adherences modify some of their previous conceptual categories. It is my contention that the Gospel is supracultural; it does not destroy cultural; it redeems it and speaks its language.

It's because of reasons such as this that I constructed the cross you see in this blog. The colours of the cross are those of the Jamaican flag / our national colours - black, green, and gold. It's patern is also akin to that of our traditional dress - the bandana.

Our Government's Language Education Policy

Have you read the Ministry of Education, Youth, and Culture's (MOEYC) Language Education Policy? I did, a number of months ago.

For now, I would only like to say I believe the Jamaican Government is realistic. It recognises that Jamaica is a bilingual country with Jamaican Creole being the most widely used; and it laments (and rightly so) that "the fluid nature of language usage between these languages [Standard Jamaican English & Jamaican Creole), as well as the peculiar nature of the linguistic relationship they share, creates difficulties for the majority of Creole speakers learning English."

Well, what couse of action should be taken? The government considers 3 of 5 proposals:

1. Declare the Jamaican Language situation bilingual ascribing equal language status to Standard Jamaican English (SJC) and Jamaican Creole (JC). This would including tailoring a number of things to accommodate this status - teaching and publishing education material in JC.

2. Retain SJE as the official language and at the same time "promote the acquisition of basic literacy in the early years (eg. K – 3) in the home language and facilitate the development of English as a second language.

3. Maintain SJE as the official language and promote basic communication through the oral use of the home language in the early years (e.g. K – 3) while facilitating the development of literacy in English."

For financial as well as social and political constraints, the Government has opted for the 3rd suggestion. Siit ya: "Besides, issues such as funding for an adequate supply of literacy materials, as well as political and social attitudes to Creole as a medium of instruction (Bryan 2000),
particularly the latter, could present obstacles that are difficult to overcome."

So, my question is this: HOW CAN WE, WHO WOULD LIKE TO TRANSLATE INTO JC THE TEXT WHICH MOST (?) JAMAICANS READ AND MEMORISE, AVOID CONMFLICT WITH THE GOVERNMENT'S POLICY? This might be a foolish question, but I'm thinking anyway.

Di Disaipl Dem Preyaz (Luuk 11:1-13)

1 Wan taim Jiizas wen de prie a waa plies. Aafta Ii don se ii prayaz, wan a Ii disaipl dem se tu Im, “Laad, tiich wi fi prie, jos laka ou Jan-i-baptis tiich fi’im disaipl dem” fi prie.”

2 So Jiizas se tu dem, "Wen unu prie, se:
‘Faada, mek piipl ha nof ripek fi yu niem,
Mek yu ruulaship kom.
3 Gi wi'i fuud wi niid fi it ebri die.
4 Figiv wi sin dem, fa wi figiv ebribadi ou sin gens wi tu.
No kya wi wichaat temtieshan de.’"

5 Den Ii se tu dem, “Supuozn wan a unu go tu ii fren iina miggl nait an se, ‘Fren, len mi trii bred de, 6 kaaz wan a mi fren dem we a paas chuu i ieria stap a mi yaad, an mi no ha nohtn fi ii nyam.' 7 [Ahn wa if] i fren ansa fraa iina ii ous (ahn se), “No bada mi. Mi lak mi duo aredi, ahn mi ahn mi pikini dem de a wi bed. Mi kyaa git-op fi gi yu [nohtn nou]'?

8 Mi tel unu, di man naa go git-op [outa ii bed] fi gi'im i bred, sieka dem a fren. Bot bikaaz ii no waa i piipl dem iina i komuuniti fi krai dong siem paa im, ii gwai git-op an gi ii fren ebriting ii aks fa."

9 So, mi a tel unu: "aks, ahn unu wi get; saach, ahn unu wi fain; nak, ahn i duo wi opng fi unu. 10 Fa ebribadi ou aks get; an i smadi ou saach faim; an fi'i smadi ou nak, I duo wi opin fi'im.

11 Wich faada de mongs unu a go gi'ii son waa shiek aalduo ii son aks im fi waa fish? 12 Ar gi'ii son waa skaapian, aalduo ii son aks im fi waa eg? 13 So den, ef unu kyaa bi so wikid ahn siem taim unu nuo ou fi gi unu pikni dem gud prezent, ou moch muo i Faada ina evn gwaii gi'i Uoli Spirit tu enibadi ou asks im?!”


----------------------------------------------------------------------------------I preached on this text yesterday at Grace Reformed Baptist church. I read the text in Jamaican (Patois) & delivered much of the sermon in Jamaican. Here are some of the responses I got:

• Stimulating
• Yu big wi op! (You've elevated us / made us feel important/respected/recognised)
• Let's not be ashamed of our Patois
• I rejista man, i rejista (It registered)
• Mi kyaa tel di laas taim mi laaf iina choch (I can't remember when last I laughed in Church)
• Very dynamic message
• Unusual
• A oup se yu kom bak (I hope you come again)

Saam 23 (Preliminary Translation)

"1. Wan A Dievid Saam Dem.
Yaawe a mi shepad, mi no gwai wahn notng.
2. Im mek mi li dong ina fresh griin kaman,
jenkl jenkl im kiyari mi go wichpaat [nais] waata deh.
3. Im pu laif bak ina mi suol;
Im liid mi pan di rait chak dem
sieka im gud niem

4. Aal ef mi [go] waak ina wahn daak daak plies,
mi no gwai fried a notng [bad],
kaaz Yu deh wichaat mi deh;
Yu rad an yu staaf,
dem mek mi fiil sief

5. [Rait] in front a mi enim dem fies,
Yu set op waa tiebl a fuud bifuo mi,
Yu rob-op mi ed wid ail,
mi kop ful op tu i brim.
6. Fi chuu, pie gudnis an kainis a go ron mi dong
ebri die a mi laif;
an mi a go liv ina Yaawe ous
fi di res a mi laif."

I've just come across a video on godtube.com in which two Jamaican gyal pikny recite this Psalm in "patois." That's where I got the expression "rob-op mi ed wid ail" from. Enjoy.

Why Translate the Bible into Jamaican Creole?

This question never fails to pop up whenever I make mention of the joint effort of Wycliffe Bible Translators, Caribbean, and the Bible Societies of the West Indies, Jamaica, to translate the Bible into Jamaican (Patois/Patwa). I do not doubt the sincerity of those who pose this question; in fact, I think it’s an important one – a question which every Bible translator must be able to answer satisfactorily before he/she commences a Bible translation project. Having come to adequate reasons why a particular language needs a translation of the Scriptures, it would be helpful for the Bible translator always to bear them in mind, otherwise severe opposition and ruthless questioning of his/her endeavours could prove unbearable – this would be a major source of discouragement.

Why do I believe a translation of the Bible into Jamaican is necessary? So far, I’ve managed to come up with several reasons which might need some refinement. Anyway, here are they, not in any particular order of importance:

1. English is not the “heart-language” of the majority of Jamaicans – those living on the island and many others in the Diaspora. Creole is the language most persons use in their homes, families, churches, etc…Jamaican is the language we use to express our greatest joy, hope, pain, expectations, disappointments, think our deepest thoughts, etc… Bible translators believe that Scriptures have the most far-reaching impact when heard in one’s heart language.
2. Many Jamaican preachers/bible teachers read English Bibles however they give the meaning of their texts and preach in Patois – not English. In this sense, we are simply formalising what many Jamaican preachers have been doing over the years. We are increasing the comprehension of the Bible.
3. Luke, in Acts 2:1-12, tells us of how Jews from 15 linguistically diverse nations were bewildered when they heard the disciples speaking their languages. Don’t forget there was a lingua franca around then (a language of wider communication) - Greek, just as English is the “international language” of our time! At Pentecost, God powerfully approved the contextualisation of the Christian message. This signals, to me, the church’s responsibility to develop a local expression of the Gospel in their particular contexts.
4. A Jamaican translation helps to build churches without destroying national/cultural identity- it affirms our ethnic and linguistic identity… (cf. Rev.5:9; 7:9 - 10; and 14: 6).
5. The translation will facilitate the "conversion" of cultures and worldviews, and, at the same time
6. Cultural enrichment and preservation
7. A better understanding/appreciation of the Scriptures.
8. The findings of a recent survey undertaken by the University of the West Indies, Mona, Jamaica. reveal a). 79.5% of the Jamaican population believes Jamaican was a language and agreed that it was, “a form of speech, which can be used to communicate anything people want it to” b). more than half of the Jamaican population (67.8%) believes communication could be made better if Jamaican w used as opposed to English. c. further, 68.5% felt it should be made an official language of Jamaica alongside English.
9. Whenever someone wants to make a statement emphatic/profound in Jamaica they say it in Jamaican Creole, not English.
10. All things were created for Christ and for His glory; therefore, the greatest service something can do for Him is to accomplish what it was created for. For example, the chief end of human beings is to glorify God and to enjoy Him forever (See 1Cor.10:31; Rev.4:11; Ps.73:25-26). Seeing that Jamaican is a language (contrary to what some people believe), I believe the highest good to which it can ever attain is to facilitate communication which is God-honouring, Christ-exalting, and Spirit inspired. The Scripture is the only sufficient and objective means by which God has communicated to us knowledge of Himself and of His will necessary to salvation (1Cor.1:21). God’s Word written and expounded in Jamaican both glorifies its maker and benefits its speakers/hearers.
11. In speaking to the mind as well as to the heart, it will bring Christ up close and personal.
12. It will facilitate an opportunity for systematic study of JC...
    • language development
    • cultural enrichment and preservation
    • an increased sense of identity
    • literacy in Jamaican – the bilingual education programme in Jamaica was sparked by Dr Faith Linton, a Board Member of the Bible Society of the West Indies...
13. There are other ppin off products of Bible translation...For example, vernacular Bibles are capitalised on by musicians, poets, drama writers, etc.

More Challenges

Earlier on this week, I encountered two additional challenges to translating the Bible into Jamaican. The first relates to the fact that Jamaican is mainly an oral language; the second is a reminder of the fact that many persons have difficulties reading English – let alone Jamaican! I believe the person who raised these concerns has got the good of the Jamaican people in mind, and I do respect his/her opinion. However I offer the following quick responses.

1. Re Patois being an oral language. EVERY LANGUAGE YOU CAN THINK OF STARTED OUT ONLY IN SPOKEN FORM. Our beloved Jamaican/Patois is no exception to the laws of linguistic development. Caribbean creoles have been around for about 400. In comparison with most of the world’s languages, this is very young. Did you know that the Bible has had a remarkable/considerable influence on development of the German language, modern Hebrew, English and a host of other languages?!

My employer, Wycliffe Bible Translators, has translated the Bible into many languages which were only oral. (Many more are being done, and are yet to be done.) Wycliffe missionary linguists write down these languages with what is called the International Phonetic Alphabet. This alphabet has got a symbol for every sound possible to human beings. Using this alphabet, our missionaries work alongside local people and develop an alphabet for each unwritten language, analyse the grammar, produce primers and teach the speakers to read their own language! A lot of this work has already been done on our Jamaican language. In fact, Jamaican/Patois is one of the most studied Creole languages in the world! Bible translation no easy, however, it’s exciting stuff!

2. Re problems reading. The simple (??? Perhaps an overstatement!) problem is that Jamaicans are not being taught in their native tongue but in a language which is foreign to them; hence the crisis in our present educational system. English is not the natural (mother tongue), primary language of Jamaica; it should be taught as a separate language. Linguists believe that cognitive and linguistic skills are best acquired and developed in one’s “heart language.” It’s much easier then for the acquired skills to be transferred to the 2nd language systematically. I believe our present system is walking back ways! People have probs reading English because the present system is deficient.

A recent study, conducted by the Department of Linguistics, UWI, Mona, has revealed that nearly 80% of Jamaicans felt that Jamaican/Patois is a separate language and that nearly 70 % agreed that it should be made official alongside English! 71% of the population would like to have bilingual schools!

Much more could be said, but it’s good to leave room for discussion.

If you’ve got time (?), perhaps you would like to read the following online:
1. The Importance of Mother Tongue-Based Schooling for Educational Quality http://unesdoc.unesco.org/images/0014/001466/146632e.pdf
2. Language Attitude Survey of Jamaica – Data Analysis and Summary of Results http://www.mona.uwi.edu/dllp/jlu/projects/survey.htm
3. Language Rights, Justice and the Constitution (Pt 1) http://www.jamaica-gleaner.com/gleaner/20020127/focus/focus1.html
4. Language Rights, Justice and the Constitution (Pt 2) – I’ll get the link for this one asap.
5. Jamaican Creole Morphology & Syntax http://privatewww.essex.ac.uk/~patrickp/papers/JamCreoleGrammar.pdf

2 Jan

Below is preliminary translation of 2 John into Jamaican/Patois. The spelling system used is the one approved by UWI - the Cassidy/Le-Page spelling system. It is very phonetic…as you read, don’t try pronouncing the words the way you would in English.

2 JAN

HOUDI

1 Fam di elda, tu di liedi huu Gad chuuz an tu har pikni dem, buot a huu mi lov ina di chuut. Ana mi a di ongl wan huu lov unu; ebribadi huu nuo di chuut lov unu tu, 2 bikaaz di chuut dehn wid wi an it gwai tan wid wi fi eva. 3 Gries, mersi, an piis ago com tu wi – ina chuut an ina lov- faa Gad di Faada an fram Im Son, Jiizas Krais.

CHUUT AN LOV

4 Mi rijais nof nof wen mi fain out dat som a yu pikni dem a waak ina di chuut, jus laik ou di Faada tel wi fi waak. 5 Nou, mi a aks yu, mi liedi, fi mek wi lov wan anada. A no even fi seh dat mi a rait yu bout somting nue, kaaz a laang taim nou wi get dis ya komaanment ya.6 Lov miin dat wi obiea Gad komaanment dem. Laik yu hier fraa lang taim, Gad koman a dat unu shuo lov.7 Nof a dem ou woo tap trai fuul piiple gaan out ina di werl. Dem no biliiv dat Krais wehn kom ina ihn flesh. Di smadi ou biliiv dat a di disiiva an im a di antikrais. 8 Unu wach out so dat yu kiyaa get unu ful riwaad an no luuz wa unu werk fa.9 Enibadi ou gaan bout im oun bizniz an no stie ina Krais tiichin no hab Gad; di smadi ou stie ina di tiichin hab buot di Faada an di Son.10 If smadi kom tu yu an im no tek dis ya tiichin wid im, duo mek im kom ina unu ous an duo even chech out yu han fi griit im. 11 Enibadi ou griit im a tek paat ina im iivel werk.

LAAS HOUDI

12 Aalduo mi hab nof ada tingz dat mi waa fi taak tu unu bout, mi no waa fi dwiit wid piepa an ink. Mi huop fi vizit unu an taak tu unu fies tu fies, so dat di tuu a wi jaay mait ful op.13 Di pikni dem a yu sista ou Gad chuuz seh houdi.
_________________________________________________________
BIBLIOGRAPHY Aland, Barbara, et al, The Greek New Testament UBS 4th rev.ed (Stuttgart 80: Deutsche Bibelgesellshaft, 1993); De Jonge, Haas, and Swellengrebel, J. L., A Translator’s Handbook on the Letters of John (London: UBS, 1972); Marshall, I. Howard, The New International Commentary on the New Testament – The Epistles of John (Grand Rapids: WM. B. Eerdmans, 1978); NET Bible www.bible.org; Smalley, Stephen S., Word Biblical Commentary – 1, 2, 3 John (Dallas: Word Incorporated, 1981); Zerwick, Max, and Grosvernor, Mary, A Grammatical Analysis of the Greek New Testament 3rd rev.ed (Rome: Editrice Pontificio Istituto Biblico, 1988)

A PRELIMINARY TRANSLATION OF THE OLD TESTAMENT BOOK OF RUTH INTO JAMAICAN. Translated from the Hebrew text of the Old Testament.

Ruut

Kraasiz Ina Elimekek Faambli

1:1 Wen di joj dem wena ruul Izrel, waa famin wehn tek di lan. So waa man fraa Betliem ina Juuda go op fi lib ina Muowab. Im wehn go op de fi lib wid im waif ahn im tuu son dem. 1:2 Nou, di man niem Elimelek, im waif niem Nyuomi, ahn im son dem niem Malon ahn Kilion. Dem wena Efratait frahn Betliem ina Juuda. Wen dem riich ina Muowab, dem tan de.

1:3 Aafaa wail, Nyuomi hozban, Elimelek go ded, bot shi wehn stil mek op har main fi tan ina Muowab wid har tuu son dem. 1:4 Som taim aafa dem faada ded, Malon ahn Kilion marid tuu Mowabait uman; di fus wan niem Opra, ahn di sekan wan niem Ruut. Aafaa di wedin, dem tan ina Muowab fi bout ten muor yier.

1:5 Den Nyuomi tuu buoi dem, Malon ahn Kilion, go ded af jos laik dem fada. So di puor uman wehn di de aluon ina Muowab widout har tuu pikni buwoi dem ahn widout har hozban.

1:6 Wan die Nyuomi ahn har tuu daata-in-laa dem pakop fi liiv Muowab, bicaaz shi wehn hier se Yahweh behn piea Im piipl a vizit, dat fi se, Im behn gi dem fuud fi niam.

Ruut No Waa Fi Abandan Nyuomi

1:7 So shi lef fraa wehn shi wena stiea wid har tuu daata-in-laa dem; ahn di tree a dem tek di road fi gaa Juuda. 1:8 Den Nyuomi se tu har daata-in-laa dem, “Kom kom, di tuu a unu gwaan bak a unu mada yaad. 1:9 Mie Yahwen triit unu as nais az unu wehn triit unu hozban dem bifuo dem beh ded ahn as unu triit mi. Mie Yahweh mek iich a unu fain res ina di hous a wan nuu hozban.”

Shi den gi dem a gud-bai chups, ahn buoi, dem did pu dong a piis a cow baalin. 1:10 Dem se tu Nyuomi, “No sah, wi a kom wid yu, ahn wi a-go lib wid yu piipl dem.”

1:11 Bot Nyuomi ansa, “Unu go bak, mi daata. Wa mek unu waa fi kom wid mi, iihn? It luk laik mi caa stil ab biabi, so dat unu caa marid dem? 1:12 Unu gwaaaaan bak uuom, mi daata. Unu beta gwan, caaz mi tuu uol fi ab man nou! Ahn aal if mi did tel unu dat it wehn pasibl fi mi fi get marid ti’nite ti’nite ahn hab buoi pikni, 1:13 unu miin fi tel mi dat unu wuda wiet fi dem antil dem ton man? Unu wuda riili la’kiin unuself ahn no get marid? Nata taal mi daata! Mi bitanis tuu moch fi unu bier. Di LAWD an de gens mi.”

1:14 Ahn den dem staat di cow baalin agen. Opra gi har mada-in-laa a gud-bai chups ahn tun bak, bot Ruut heng-aan tu har mada-in-laa. 1:15 So Nyuomi se tu Ruut, “Luk, yu sista-in-laa gaan bak tu har piipl dem ahn tu ar gad. Fala bak a yu sista-in-laa.” 1:16 Bot Ruut ansa,
“Duo bada fuos mi fi abandan yu,
Duo bada fuos mi fi no fala bak a yu!
Bikaaz eniweh yu go, a de mi a-go.
Eniweh yu lib, a de mi a-go lib.
Fi yu piipl dem a-go bi fi mi piipl dem
Ahn fi yu Gad a-go bi fi mi Gad.
1:17 Eniweh yu a-go ded, a de mi a-go ded –
ahn a di siam plies mi a-go beri.
Mie Yahweh traik mi tif ded, if mi no kip dis ya pramis.
Ongl det a-go brok wi op.”

1:18 Wen Nyuomi si se Ruut nehna flinch bot wehn ditermin fi go wid har, shi jos giv-op ahn no bada tri fi chiange har main.

Nyuomi Ahn Ruut Riich Betliem

1:19 So di tuu a dem chavel antil dem riich Betliem. Wen dem riich Betliem, dier woz wan piic a eksaitment ina di uol siti ouva dem. Ahn di uman dem ou lib ina di siti aks, “A Nyuomi dis ya?”
1:20 Nyuomi se tu dem, ”Unu duo kaal mi 'Nyuomi' yaah; kaal mi 'Maara' bicaaz di Almiti mek mi laif bita, bita, bita. 1:21 Ful, mi lef ya ful; bot emti, Yahweh mek mi kom bak emti. So nou, sins Yahweh de gens mi, ahn sins di Almiti mek mi a sofa, wa mek unu a kaal mi Nyuomi?“

1:22 So den, Nyuomi go bak huom wid Ruut, har daata-in-laa ou kom bak fraa Muowab. Nou wen dem wehn kom ina Betliem, di baarli haaves wehn jos taat.

Ruut Werk Paa Buaz Lan

2:1 Nou Nyuomi wehn hab waa nier faambli memba pan har hozban said. Im wena a waa powaful man, im wena waa a rich man, an im ahn Elimelek kom frahn di siam piipl dem. Im niem Buaz.

2:2 Wan die, Ruut, di Moabaites, se tu Nyuomi, “Du, mek mi go out a di fiil, so dat mi caa gyada di wat-lef grien bihain enibadi ou mai’ta tek a laikin tu mi.” Nyuomi ansa, “Gwan mi daata.” 2:3 So Ruut lef ahn shi gyada op di wat-lef grian ina di fiil behain di werkaz dem. Ahn it go hapen dat di fiil wehn shi wena werk ina wena di fiil dat bilang tu Buaz, Elimelek faambli memba!

Buaz Hear Bout Ruut

2:4 Den out a di bluu, Buaz go kom fraa Betliem! Im se houdi tu di werkaz dem. “Mie Yahweh bii wid unu!,“ im se. “Yahweh bles yu!,“ dem ansa bak.

2:5 Buaz aks di man ou im lef inchaag a im werkaz dem, “A ou da yong unam de bilang tu?“ 2:6 Di man ansa, “Shi iz a yong Muobaites uman ou kom bak wid Nyuomi fraa Muowab. 2:7 Shi akz, 'Pleez, mi caa gyada ahn bongl op di wat-lef grian dem behyn di werkaz dem ou a du di haavestin?’ Shi ongl tek waa likl res ina di hut fi a shaat taim. Apaat fraa dat, shi no stap werk sins shi kom - fraa maanin antil nou.“

Buaz Miit Ruut

2:8 Den Buaz se tu Ruut, “Lisin nou mi dier! Duo gyada wat-lef ina smadi els fiil; no liiv dis ya wan ya. Yu caa tan ya ahn du yu gyadarin wid mi uman werkaz dem. 2:9 Tek nuot a wichpaat ina di fiil di man werkaz dem a-go du di haavestin ahn fala bak di uman werkaz dem. Mi tel di man werkaz dem fi no put a finga paa yu. If yu tersti, go wepaat di waata jaar dem de ahn jrink di waata dat di man werkaz dem jaw.”

2:10 Ruut go dong pan har fias, bow dong tu di grong, ahn se tu im, “Wa mek yu so kain ahn nais tu mi; mi a farina yu nuo?” 2:11 Den Buaz se tu har, “Mi hier bout ebri-singl-ting yu du fi yu mada-in-laa, eba sins har hozban kik-di-bokit – ou yu lef biain yu faada, yu mada, ahn di lan af yu bert; ahn ou yu kom koo lib wid piipl yu neba nuo bifuo ina yu laif. 2:12 Mie Yahweh pia yu bak fi aal yu werk. Mie Yahweh, di Maiti Wan af Izrel, anda fuufa wing yu kom fi shelta, pia yu tu di ful.“ 2:13 So Ruut se tu im, “Sar, yu riili kain tu mi. Yu komfert mi ahn yu taak nais tu mi, yu likl servant, aalduo mi a no wan a yu ada uman servant dem!”

2:14 Wen di taim wehn kom fi ebribadi fi nyam dem fuud, Buaz se tu Ruut, “Kom ova ya so ahn nyam som a di fuud! Kom, dip yu bred ina di viniga!” So shi sidung bisaid di werkaz dem, ahn Baoz gi har som paach grian. Shi nyam antil shi ful; shi did iivn lef uova som.

2:15 Wen shi git-op fi gyada muor grian, Buaz tel im man werkaz dem, ”Mek shi du har gyadarin even outa di prapa bongl a grian, ahn unu no bada shiam har. 2:16 Pan tap a dat, mek shuor dat as unu werk, unu tek out som a di beta grian outa fiunu bongl, ahn drap dem paa perpos, so dat shi caa tek dem op fi harself. Ahn no tel har fi lef dem aluon!

2:17 So Ruut tan ina di fiil ahn du har gyadarin. Wen eevling kom, shi bata out di griean wehn shi gyada. Di baarli weh shi get in aal wie bout terti poun!

Ruut Go Bak Home

2:18 As Ruut finish, shi tek-op har baarli ahn tek it tu di siti, ahn Nyuomi si di amount a baarli shi gyada. Ruut den gi har mada-in-laa di fuud wehn shi wehn siev fraa har lonch.

2:19 So Nyuomi aks Ruut, “A wepaat yu du yu gyadarin tide? A wepaat yu go werk? Gad bles di smadi ou tek nuotic a yu.”

So Ruut tel har mada-in-laa ou shi wehn werk wid. Shi se, “Ih man ou mi werk wid tide niem Buaz.” 2:20 Den Nyuomi se tu har daata-in-laa,”Mie di LAWD bles im bicaaz im no stap shuo laayalti tu buot di libin ahn di ded.” Den shi se tu Ruut, “Di man ahn wi a nier faambli; im a wi faambli protekta [ar kinsman ridiima].”

2:21 Den Ruut di Muoabitis se tu Nyuomi, "Im aal se tu mi, 'Yu caa tan kluos tu mi werkaz dem, antil dem finish gyadarin aal a mi haaves.’” 2:22 So Nyuomi se tu Ruut har daata-in-laa, “It gud, mi daata, dat yu caa go wid im uman werkaz dem, so dat nobadi wii damig yu in anada fiil.”

2:23 So Ruut tan kluos tu Buaz uman werkaz dem antil di baarli ahn wiit haaves don. Ahn evri iibnin shi go huom tu har mada-in-laa.

Nyuomi Set-Op Ruut Pan A Ting

3:1 Wan die, Ruut mada-in-laa, Nyuomi, se tu har, “Mi daata, shud mi nat fain somwe resful fi yu lib, so dat tingz caa guan fi yu? 3:2 Nou, Buaz - di siam wan wid fuufa uman werkaz dem yu wehn werk - im a wi faambli memba. So lisin mi nou, tinait im a-go a di plies wepaat im werkaz dem wehn bata out de baali so dat im caa fan out di trash outa it. 3:3 Gwan go biad, swiit-op swiit-op yuself, put aan yu kluoz, ahn go dong a di plies wepaat dem bata out di trash. Bot no mek Buaz nuo se a yu. Yu jos wiat antil im don nyam ahn jrink.

3:4 Aafta im don nyam ahn jrink, im guai li-dong, so di fus ting yu guai du is tu tek nuotis a di plias wepaat im li-dong. Aafta dat, go ouva tu im, muuv aaf di klaat aafa im leg, ahn den li-dong saida im. Wen yu du dat, im wii tel yu wa yu fi du.” 3:5 So shi se tu har mada-in-laa, “A guai du ebriting yu tel mi fi du.”

Ruut Ahn Buaz On Di Treshing Fluor

3:6 So Ruut go dong a di plies wepaat dem bata out di trash, ahn shi du ebriting har mada-in-laa wehn tel har fi du. 3:7 Buaz nyam ahn jrink tu im haat cantentment, den im go li-dong a di en a wepaat di grian wehn pail-op. Ruut den tek har taim ahn skriichi uova de, muuv aaf di klaat aafa im leg, ahn den li-dong saida im.

3:8 Den wen it riich somweh bout di migl a di nait, Buaz shiba ahn den staat fi twis ahn tern. Den, aal af a soden, im si a uman li-dong a im fut! 3:9 “A ou yu bi?” im aks. So shi ansa, “A mi, Ruut, yu servant. Pliiz mari yu servant, bicaaz yu iz a faambli protekta [ar kinsman ridiima].
3:10 Buaz den se tu har, “Mie Yahweh bles yu, mi daata. Wehn yu jos du beta daa wa yu wehn du bifuo. Yu cuda wel ah go aafta di yonga man dem – weda dem rich ar weda dem puor – bot yu no dweet. 3:11 Nou, me daauta, duo wori yuself. A guai du fi yu ebriting yu aks mi fi du; bicaaz ebribadi ina di siti nuo dat yu iz a gud uman.

3:12 Nou den, a cheu dat mi a waa faambli protekta [ar kinsman ridiima], bot di ting iz dat dier iz anada faambli protekta [ar kinsman ridiima] ahn im iz a niera faambli memba tu yu muo dan mi. 3:13 A tel yu wat, tan ova yaso tinait, ahn a maanin mi wii taak tu im. If im waa fi ridiim yu, wel gud, mek im dwiit. Bot if im no hapi fi ridiim yu, den as shuorli as maasa Gad lib, mi pramis fi ridiim yu. Li-dong ya so til a maanin.”

3:14 So Ruut li-dong a Buaz fut til maanin kom. Bot shi git op erli erli bifuo a suol kuda rekagaiz har. (Nou Buaz wehn se tu imself, “A huop dat nobadi no nuo dat wa uman kom a di plies wehn dem bata out trash.”) 3:15 “Tek aaf yu shaal ahn huol ih tait,” Buaz se tu har. Wen shi huol ih tait, im meja out ahn gi har bout sixti poun a baarli ahn den help har put it pan ar ed. Den im lef fi go ina di siti. 3:16 Ahn Ruut go bak huom tu har mada-in-laa.

Ruut Tel Nyuomi Wa Hapen

“So den, ou did tingz go wid yu, mi daata?” Nyuomi aks Ruut. So Ruut labrish tu Nyuomi ebriting dat Buaz du fi har. 3:17 Shi se, “Im gi mi da sixti pown a baarli ya ahn tel me dat mi nofi go bak tu mi mada-in-laa suo-so so.”

3:18 So Nyuomi se tu Ruut, “Si-dong mi daata til yu fain out ou tingz werk out. A tel yu, dis ya man naa go tan-todi antil im tek kier a tingz tide tide ya.

Buaz Straik A Diil Wid “Mista”

4:1 So den, Buaz go op tu di siti giat ahn si-dong de. Den aal aaf a sodin, no di ada faambli protekta [ar kinsman ridiima] ou Buaz wehna taak bout dat ou go waak paas im! Buaz se tu im, “Oye de ‘Mista’ yu ton ruon ahn koo si-dong ya so.” So im si ton ruon ahn si-dong.

4:2 Den Buaz pik out ten a di siti liida dem ahn se tu dem, “Unu kom koo si-dong ya so.” Aafta dem si-dong, 4:3 Buaz se tu di ada faambli protekta [ar kinsman ridiima], “ Nayoni, ou con bak fraa Muowab, a tink se si guai sel di piice a lan wehn bilang tu wi breda, Elimelek. 4:4 So mi wena tink dat mi wuda tel yu bout ih ahn aks yu, in front a aal ou si-dong ya so ahn bifuo di liidaz a mi piipl dem, dat if yu a-go ridiim ih, den duiit; bot if yu naa go ridiim ih, tel mi. Mek mi nuo nou bicaaz yu hab muo rait daa mi fi ridiim ih.” So di ada man se, “Mi wii duiit.”

4:5 Buaz den se tu im, “Wen yu bai di lan fraa Nyuomi, pan tap a dat yu guai get fi marid Ruut, di Moabotes widou, so dat Elimelek niem caa continu ahn so dat im lan caa tan ina im faambli.” 4:6 Den di ada faambli protekta [ar kinsman ridiima] se, “No, mi caa bada ridiim ih den, bikaaz dat de muuv wuda mash-op fi mi bizniz. Yu caa ridiim ih insted a mi, caaz mi caa duiit.” 4:7 (Nou, dem diez de ina Izrel, wen ih kom aan tu ridemshan ahn seklin liigal mataz: di man ou a du di selin wuda tek aaf im slipaz ahn gi it tu di baiya. A so dem uuz fi sain kantrak ina Izrel.) 4:8 So di ada faambli protekta [ar kinsman ridiima] se tu Buaz, “Bai di lan fi yuself,” den im tek aaf im slipaz.

4:9 Buaz den se tu di siti liidaz ahn tu aal di piipl dem, “Unu bier mi wiknis tide dat mi bai fraa Nyuomi ebriting wehn bilang tu Elimelek, Kilion, ahn Malon. 4:10 Pan tap a dat, mi get Ruut, di Moabites, Malon waif, fi bii mi waif, so dat mi caa kiip Elimelech lan in im faambli, ahn so dat im niem kaa kantinu mongs im faambli ahn ina im komuuniti. Unu bier mi wiknis tide.”

4:11 Aal a di piipl dem ahn di siti liidaz dem se tu Buaz, “Wi bier yu wiknis. Mie Yahweh mek di uman ou kom ina yu ous ton out fi bii laik Riechel ahn Lia fuufa pikni dem ton out fib bii di nieshan a Izrel. Mie yu praspa ina Efraata, ahn mie ebribadi ina Betliem nuo ou yu bi. 4:12 Mie yu faambli bii laik fi Perez faambli - di siame pikni ou Tiemar beh hab fi Juuda – cheu di pikny dem wehn Yahweh guai gi yu cheu da yong uman ya.

Nyuomi Get A Granson

4:13 So Buaz marid Ruut ahn hab sex wid har. Yahweh den mek Ruut get prignant, ahn shi gi birt tu waa son.

4:14 Wen Ruut biebi bawn, di uman dem ina di siti se tu Nyuomi, “Priez di Laad, bicaauz Im no mek yu go widout a faambli protekta [ar kinsman ridiima] tide! Mie ebribadi ina Izrel nuo ou yu faabli protekta bi. 4:15 Im a-go inkorij yu ahn provaid fi yu wen yu oul, bicaaz yu data-in-laa ou lov yu gib bert tu im. Shi wert muor tu yu dahn seven buoi pikni!”

4:16 Nyuomi tek di pikni ahn put im pan har lap; shi tek kier a im. 4:17 Ahn har uman nieba dem miam im, ah se, “Nyuomi get a buoi.” Dem call im miam “Obed.” Obed bikom di faada a Jesi – ou apen fi bii Dievid!

Dievid Faambli Chrii

4:18 Dis ya a fi Perez faambli lain: Perez wena Hezron faada, 4:19 Hezron wehna Ram faada, Ram wena Aminadab faada, 4:29 Aminadab wena Nachshon faada, Nachshon wena Salma faada, 4:21 Salmon wena Buaz faada, Buaz wena Obed faada, 4:22 Obed wena Jesse faada, ahn Jese wena Dievid faada.