English (monolingual)English to IgboFrench to English Igbo to EnglishFrench to Igbo
WHAT WE GIVE ON THIS SITE IS THE BEST AND NOTHING BUT THE BEST
| Freelancer |
|Translation, Interpreting, Editing/proofreading, Website localization, Software localization, Voiceover (dubbing), Subtitling, Post-editing, Transcription, Training, Desktop publishing, Project management, Vendor management, Sales|
|Religion||Idioms / Maxims / Sayings|
|Social Science, Sociology, Ethics, etc.||Livestock / Animal Husbandry|
|Poetry & Literature||Law: Taxation & Customs|
|Slang||Games / Video Games / Gaming / Casino|
|Also works in:|
|Advertising / Public Relations||Cooking / Culinary|
|Economics||Government / Politics|
|Law: Patents, Trademarks, Copyright||Marketing / Market Research|
|Media / Multimedia||Printing & Publishing|
|Telecom(munications)||Tourism & Travel|
English to Igbo - Rates: 0.15 - 0.16 USD per word
French to English - Rates: 0.15 - 0.16 USD per word
Igbo to English - Rates: 0.15 - 0.16 USD per word
French to Igbo - Rates: 0.15 - 0.16 USD per word
|Sample translations submitted: 2 |
|English: FAMILY RADIO|
|Source text - English|
Open Forum 122898 K (Leave the Title in English)
Welcome to Open Forum
Caller: How can people believe they can “accept” Christ if they are dead, spiritually dead?
Mr. C.: They can believe it because that is the kind of salvation program they wish to have. The idea that you have to “accept” Christ to be saved is not found in the Bible. The first principle that is necessary to follow through on that idea is that Christ went to the cross to pay for the sins of every human being, and that is fallacious; it is totally incorrect. The Bible does not teach that, but they must have that doctrine because they say that Christ has done His part, He has paid for your sins, but now it is up to you to accept it. Frankly, it is totally faulty; it is a salvation program that will not get you into heaven; it is man’s kind of salvation which is why in those same churches people fall away all the time. They “accept” Christ and then they fall away; they “accept” Christ and then they fall away.
Caller: I have heard you say that if we seek the Lord with all our heart, we will find Him, but how can we seek Him or do anything if we are spiritually dead?
Mr. C.: The transition from death to life does not happen instantly. At the moment of salvation, we receive our new resurrected souls and eternal life, and we will never fall away. But prior to the moment of salvation, God can be drawing us. A key verse is John 6:44:
No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.
We tie this verse together with Philippians 2:13:
For it is God which worketh in you both to will and to do of his good pleasure.
Then God gives us an illustration of the Roman centurion who was a devout man long before he was saved; he gave alms, prayed to God, and feared God. We read in Acts 10:1-2:
There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band, A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway.
This language might normally be ascribed to someone who had become saved, but he definitely was not saved. God was drawing him; God was doing His will in this man’s life before he was born again. In the case of this man, we know the exact moment he became saved, which was when Peter came to him with the Gospel. There are people God is drawing, and they begin to turn away from their sins, and they increasingly want to obey God; a fear of God is in their soul. They beseech the Lord with all their heart and ask for God’s mercy. If this happens, it is only because God is working in their lives. They can take no credit for any of it. These things in themselves will not save them; these are not the means by which God saves them. These are simply indicators that God might be drawing them. The faith of Christ Himself saves us.
Caller: I have a lot of loved ones in the charismatic movement, and I find it hard to accept the idea that they are not saved because I love them so much. Is that what you teach? Only God knows who is saved.
Mr. C.: God gives us indicators, of course. Consider ancient national Israel where there were a lot of devout and wonderful people, as for example, when they were in the wilderness, but they perished because of unbelief. This is true of any time in history; many people who are dead in their sins are very lovely people, and they think that all is well. Remember the warning Jesus gives in Matthew 7:21-23:
Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
That is ominous! That is scary! The Bible says in Revelation 22 that if we add to the words of the prophecy of this book, God will add to him the plagues written herein. And so, by God’s definition, they are still subject to the plagues written in the Bible, that is, the wrath of God. We cannot turn them around; only God can turn them around. Wonderfully, we can still pray for them.
|Translation - English|
Open Forum 122898K
Nnoo n’Open Forum
Onye na-akpo :
Kedu ka ndi mmadu ga-esi kwere na ha nwere ike “inara” Kraist ma o buru na ha nwuru anwu, onwu nke mmuo?
Ha ga-ekwenye na ya n’ihi na nke ahu bu udi ogbara nzoputa nke ha choro inweta. Ebumnuche nke ahu bu na i “ga-anatariri” Kraist we nweta nzoputa adighi n’ime Akwukwo-Nso. Ihe mbu di mkpa isowe n’echiche di otu ahu bu na Kraist gara n’obe ikwu ugwo maka mmehie (njo) nke mmadu o bula, mana nke ahu bu asi (ugha); o bu ihe na-ezighi ezi ma ncha. Akwukwo-Nso anaghi akuzi nke ahu, mana ha ga-enweriri nkuzi ahu n’ihi na ha siri na Kraist emeela nke ya. O kwuola ugwo njo unu, mana ugbu a, o bu unu ka o diziiri inara ya. N’eziokwu, o bu nnoo asi; o bu usoro nzoputa nke agaghi eduga gi n’eligwe; o bu udi nzoputa nke mmadu, nke mere na n’otu ime ulo uka ndi ahukwa, ndi mmadu na-adachapu mgbe nile. Ha “na-anara” Kraist ma dachapukwa.
Anuru m ka i kwuru na o buru na anyi jiri obi anyi nile choo Onyenweanyi, na anyi ga-achota Ya, ma kedukwanu ka anyi ga-esi choo Ya ma o bukwanu mee ihe o bula, ebe anyi nwuru onwu nke mmuo?
Ngafere site n’onwu wee banye na ndu anaghi eme n’otu ntabi anya. N’oge nzoputa, anyi na-anata mmuo ohuu anyi nke sitere n’onwu wee bilite, nakwa ndu ebebe (ebighiebi), ma anyi agaghi adachapulata. Ma tupu oge ya bu nzoputa, Chineke ga na-adoro anyi. Ebe mgbado-ukwu bu na Jon isi nke isii, amuokwu nke iri ano na ano:
O nweghi onye nwere ike ibiakwute m, ma o bughi ma Nna onye nke zitere m o dotara ya: a ga m ekulitekwa ya n’ubochi ikpeazu.
Anyi na-ejikota okwu a nakwa nke Ndi Filipu isi nke abuo, amuokwu nke iri na ato, onu.
N’ihi na o bu Chineke onye na-aru oru n’ime gi iji mee uche nakwa ime ezi ihe mmasi nke ya.
Chineke na-ezi anyi ihe nkowa site n’ihe omuma atu nke onye ochiagha nke Rom, bu onye gbara mbo n’oru ya ogologo oge tupu a zoputa ya; o nyere onyinye (onyinye aka mkpa /onyinye afo ofufu), kpekwaara Chineke, ma tukwaa egwu Chineke. Anyi na-aguta n’Oru ndi Ozi isi nke iri, usorokwu nke mbu wee rue na nke abuo:
E nwere otu nwoke na Sizeria a kporo Konelus, onye ochiagha nke igwe (otu) akporo igwe nke ndi Itali, onye dikwa uchu n’oru ya, nakwa onye ya na ezinulo ya tuuru Chineke egwu, onye nyekwara ndi mmadu onyinye, ma kpekwaarra Chineke mgbe nile.
Asusu nke a nwere nnoo ike idabanyekari n’ebe onye azoputaworo no, mana nke doro anya bu na azoputabeghi ya. Chineke na-adokpu anyi; Chineke na-emekwa uche ya n’ime ndu nwoke a tupu o buru onye amuworo (amuru ozo). N’akuku nke nwoke a, anyi matara na mgbe azoputara ya kpomkwem, bu mgbe ahu Pita jiri Ozioma ahu biakwute ya. E nwekwara ndi Chineke na-ado, ha wee malite iputa site na mmehie ha, ha na-abawanyekwa na icho iruwere Chineke isi; ituru Chineke egwu dikwa na mmuo ha. Ha na-eji obi ha nile akpoku Onyenweanyi ma na-ariokwa ebere Chineke. Ma o buru na nke a mee, o bu naani n’ihi na Chineke na-aru oru n’ime ndu ha. Ha enweghi ike inara otito o bula n’ime ya. Ihe ndi a n’onwe ha agaghi azoputa ha; ndi a abughi uzo nke Chineke si azoputa ha. Ihe ndi a bu naani ihe ngosiputa na Chineke nwere ike na-adokpu ha. Okwukwe nke Kraist n’onwe ya na-azoputa anyi.
E nwere m otutu ndi enyi n’otu ogbako ekpere nke ndi karizim, mana o siiri m nnoo ike inabata ya bu echiche na azoputabeghi ha n’ihi na m huru ha n’anya nke ukwuu. O bu ihe i na- akuzi? Naani Chineke maara onye nke azoputaworo.
Chineke na-enye anyi ndi mgbaziri, bu ihe doro anya. Tulekene mba Izrel ochie, bu ebe enweburu otutu ndi gbara mbo nakwa ndi mere ihe itunanya, di ka iji maa atu, mgbe ha no n’ozara (n’ikpa), ha lara n’iyi n’ihi ekweghi ekwe. Nke a bu eziokwu nke oge o bula n’akuko oge gara aga; otutu bu ndi nwuru na mmehie ha, bu ndi a huru n’anya, mana ha na-eche na ihe nile dicha mma. Chetakwa okwu ido aka na nti nke Jesu nyere na Matiu isi nke asaa, amuokwu nke iri abuo na otu, wee rue na nke iri abuo na ato:
O bughi onye o bula nke na-asi m Onyenweanyi, Onyenweanyi, ga-abata n’alaeze nke eligwe; mana o bu onye ahu nke na-eme uche Nna m no n’eligwe. Otutu ga-asikwa m n’ubochi ahu, Onyenweanyi, Onyenweanyi, o bu na anyi ebughi amuma n’aha gi? O bughikwa n’aha gi ka e jiri chuo ajo mmuo? N’aha gikwa ka e jiri ruo otutu oru itunanya? Ma mgbe ahu ka m ga-ekwuputa wee si ha, puoronu m, unu ndi na-eme njo.
Nke ahu bu ogbugba ama nsogbu aghaghi ibia! Nke ahu bukwa ihe iyi egwu! Akwukwo-Nso kwuru n’akwukwo Mkpughe, isi nke iri abuo na abuo, na o buru na anyi agbakwunye ihe n’okwu amuma nke akwukwo a, Chineke ga-agbakwunyekwara ya nsogbu nke e dere n’ime ebe a. Ya bu, site n’okwu nke Chineke, ha ka bu enwerebeghi onwe ha nyere nsogbu ahu e dere n’ime Akwukwo Nso, ya bu, iwe nke Chineke. Anyi enweghi ike ime ka ha chegharia; naani Chineke nwere ike ime ka ha chegheria. Na-agbanyeghi, anyi ka nwere ike ikpere ha ekpere.
The translator is a good one, he knows the language only that he uses a little bit of his dialect in very few places (which is pardonable) as you can see in the red notes I made but generally he’s a good Igbo translator.
COMMENTS FOR THE VOICE WORK
Mr C speaks very well, igbo language is his mother tongue, he speaks very clearly in such a way that he is easily understood, he is enjoyable to listen to.
The caller is also ok though it is obvious she is reading her lines, she doesn’t sound as if she’s asking a question
|English: OPEN FORUM|
|Source text - English|
OPEN FORUM 072399B (Leave the Title in English)
NEXT CALLER: I Corinthians Chapter 12 and Chapter 14 seem to say that speaking in tongues is a gift from God. Why do you say that we should not speak in tongues? God does not change.
Mr. C.: The Bible was written by God in such a way that you can find some verses that seem to teach or back up almost anything you want to believe. You can say, “What I believe is true because the Bible says so; listen to these verses.” This is the reason why people believe they have found the truth in sects, cults, and false gospels, which are far from the truth.
The Biblical rule is that we must test our conclusions against the whole Bible.
I Corinthians Chapter 12 and Chapter 14 tell us that in the church in Corinth, at that time, there was a phenomenon called “speaking in tongues.” Also, at that time, certain individuals received revelations from God in dreams and visions. For example, the Apostle John received a series of visions that became the Book of Revelation in the Bible. When those in the church at Corinth spoke in a tongue, in a language they did not understand, which was frequently in the form of a prayer, God qualified others in the congregation to interpret so that the message would edify the congregation. That is the nature of a revelation from God.
A few decades later, God came to the last chapter of the Bible, and near the end of the chapter, He says, and this is Revelation 22, verses 18 and 19:
For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.
In this statement, God indicates that there will be no more revelation from Him, no more visions, no more angel visitations, no more dreams, no more voices, and no more messages in tongues from God. That has all come to an end. So, if we want to know God’s will, we read the Bible; we have the whole Bible.
Today, because of man’s rebellion against God, and because man wants his own kind of gospel, some individuals read I Corinthians 12 and I Corinthians 14, and they say, “That is what I want!” They are convinced that God will accommodate them, but the fact is that God will not accommodate them. God will not violate His own rules.
If there is a supernatural accommodation, it is from Satan. Satan comes as an angel of light. It is a very dangerous business to want to speak in a tongue. It is a violation of the Word of God because you are trying to add to the words of this prophecy, and God says His plagues are still on you. You are still subject to judgment day.
You are listening to what your church teaches. You are reading I Corinthians 12 and 14, but you are not reading the whole Bible. When you read I Corinthians 12 and 14 alone and not the rest of the Bible, it looks like speaking in tongues could be for today. When you read these chapters in the light of the whole Bible, then you know it is not for today.
It is not accidental that wherever you find an interest in speaking in tongues, normally, you find an intense interest in signs and wonders and miracles. In the Bible, every citation or reference to signs and wonders near the end of time, where we are, is to Satanic activity. We read in Matthew 24:24:
For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.
This emphasizes the fact that you have to watch out and not get involved with that kind of activity. You might be convinced that speaking in tongues is from God, but if you read the whole Bible, and read it carefully, you will know that it is not from God; it is not the Gospel of Christ.
|Translation - English|
Open Forum 072399B
Onye ozo na-akpo :
Akwukwo mbu nke ndi Korinti, isi nke iri na abuo nakwa isi nke iri na ano di ka ha na-ekwu na isu n’ire bu onyinye sitere na Chineke. Gini mere iji asi na anyi agaghi asu n’ire? Chineke anaghi agbanwe agbanwe.
Onye nchikota :
Chineke dere Akwukwo Nso n’udi na i nwere ike ihu na ufodu usorokwu(usorokwu) di ka ha na-akuzi, ma o bu na-akwado otutu ihe i choro ikwenye. I nwere ike isi, “ihe m kwere bu eziokwu n’ihi na Akwukwo Nso kwuru otu ahu ; gee nti n’amuokwu ndia”. Nke a bu ihe mere ndi mmadu ji wee kwere na ha achotala eziokwu ahu n’alaka, n’otu nakwa ozioma ugha, nke di anya n’ebe eziokwu ahu di.
Iwu nke Akwukwo Nso bu na anyi ga-anwale nkwenye nke anyi megidere akwukwo Nso nile.
Akwukwo mbu nke ndi Korinti, isi nke iri na abuo nakwa isi nke iri na ano, na-agwa anyi na n’ime uka di na Korinti n’oge ahu, na enwere ihe a kporo “isu n’ire”. Ma n’oge ahu kwa, ufodu ndi mmadu natara mkpughe nke sitere na Chineke na nro nakwa ohu. Iji maa atu, nwa azu Jon natara ohu kwuru ohu nke mebere Akwukwo Mkpughe n’ime Akwukwo Nso. Mgbe ndi no n’ime ulo uka na Korint suru n’ire, n’olu asusu nke ha na-aghotaghi, ma burukwa nke biakarikwara n’onodu ekpere, Chineke kpalitere ndi ozo n’ogbako ahu ikowa ka ozi ahu wee baara ogbako ahu uru. Nke ahu bu udi mkpughe nke sitere na Chineke.
Ka aho ole na ole gachara, Chineke biara n’isi njedebe nke Akwukwo Nso, nakwa n’ebe di nso n’isi ahu, O na-ekwu si, nke a bu na Mkpughe isi nke iri abuo na abuo, amuokwu nke iri na asato nakwa iri na iteghete (iri na itoolu) :
Ma a gbaa m ama banyere onye o bula nke nuru okwu amuma nke Akwukwo a, o buru na onye o bula agbakwunye n’ime ihe ndi a, Chineke ga-agbakwunyekwara ya ahuhu (nsogbu) ndi e dere n’ime akwukwo a: o burukwa na o nwee onye o bula ga-ewepu ihe site n’okwu nke akwukwo amuma a, Chineke ga-ewepukwa oke nke ya site n’akwukwo nke ndu ahu, nakwa site n’obodo nso ahu, nakwaazi site n’ihe nke ndi e dere n’ime akwukwo a.
N’okwu nke a, Chineke na-eme ka aghota na agaghi enwekwa mkpughe ozo sitere na Ya, a gaghikwa enwe ihu ohu, a gaghi enwe nleta nke mmuo oma, a gaghikwa enwe nro, agaghikwa enwe olu (inu-olu), agaghi enwe ozi nke ire sitere na Chineke. Ihe ndi a nile abiala na njedebe. Ya bu, o buru na anyi choro imata uche Chineke, anyi aguwa Akwukwo Nso; anyi nwere Akwukwo Nso nile.
Taa, n’ihi erubeghi isi nke mmadu nye Chineke, nakwa ihi na mmadu choro udi ozioma nke ya, ufodu ndi mmadu na-agu Korinti Mbu, isi nke iri na abuo nakwa Korint Mbu, isi nke iri na ano, ma na-ekwu si, “nke a bu ihe m choro!” ha echeela na Chineke ga-anabata ha, mana nke bu eziokwu bu na Chineke agaghi anabata ha. Chineke agaghikwa emebi iwu Ya.
O buru na e nwere nnabata nke mmuo o bula, o sitere n’Ekwensu. Ekwensu na-abia di ka mmuo oma nke ihe. O bu nnoo oru agbaekperechi, bu icho isu n’ire. O bukwa mmebi nke Okwu nke Chineke n’ihi na i na-anwa igbakwunye n’okwu nke amuma a, Chineke kwukwara na nsogbu Ya ka diiri gi . I ka bukwa onye a ga-ekpe ikpe n’ubochi ikpe.
I na-ege nti n’ihe uka gi na-akuzi. I na-agukwa Korinti Mbu isi nke iri na abuo nakwa isi isi nke iri na ano, mana inaghi agu Akwukwo Nso nile, o di ka isu n’ire nwere ike ibu maka ubochi taa.
O bughi ihe mgbagwoju anya o bula, na ebe o bula i huru inwe mmasi nke isu n’ire, na i ga-ahukwa mmasi puru iche n’otu aka ahu, n’akara na oru-itunanya nakwa oru-ebube. N’ime Akwukwo Nso, ihe nrutuaka o bula ma o bukwanu ihe nruwagaraka n’akara na oru-itunanya nke na-adighi anya n’oge ogwugwu oge , ebe anyi no, bu oru nke Ekwensu. Anyi na-aguta na Matiu isi nke iri abuo na ano, amuokwu nke iri abuo na ano:
Ma a ga-ebilite bu Kraist ugha, nakwa ndi amuma ugha, ma gosikwa akara di ukwuu; n’otu aka ahu kwa, ma oburu na o kwere omume, ha ga-aghorikwa ndi nke a hotara.
Nke a na-eme ka i mara n’eziokwu, na i ga-elezi anya ka ihapu isonye n’udi omume di etu ahu. Eleghi anya, emeelaari ka ikwenye na isu n’ire sitere na Chineke, ma i guchaa Akwukwo Nso nile, ma gukwaa ya nke oma, I ga-amata na o siteghi na Chineke; o bughi Ozioma nke Kraist.
This is an excellent translation. The translator adhered to the original English text on a sentence by sentence basis without any additions, changes nor deletions, while maintaining the original meaning and good quality Igbo language. The translator did not summarize or paraphrase the English text. The translator did not add further explanation beyond what is in the original English text. It does read like natural text. There were no spelling errors or grammatical errors. I noted my opinion in bold italics within the text.
|Bachelor's degree - Unuversity of Nigeria, Nsukka (UNN)|
|Years of translation experience: 19. Registered at ProZ.com: Jun 2007.|
|Adobe Acrobat, Microsoft Excel, Microsoft Word|
| CV/Resume (DOC)|
Profile last updated
Mar 9, 2011