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- Submitted: Mar 17 2014 02:13 PM
- Last Updated: Dec 26 2021 09:10 PM
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- e-Sword Version: 9.x - 10.x
- Tab Name: MB
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Download Paipera Tapu - The Holy Bible In Te Reo Maori 1.00
Whole Bible Old Testament New Testament
9.x - 10.x
Well, finally I've got it all done, and finally it is here. Initially it was a project that was suppose to have only gone for 12 months. But what with earthquakes and etc, plus having to do a lot of correction to the text, especially when it came to not being able to speak Maori, was a feat on its own; which then took this project 5 years to complete. Moreover, just using SQLite Manager made the project a lot longer than I anticipated. However, and this is important, if I had not used SQLite, I don't think I would have picked up on the errors in the text as much than with SQLite. The reason for this, is that by having done one verse at a time, and seeing the errors there, it showed me the errors straight away.
So, with that, it give me real joy to present this e-Sword edition of the Maori Bible, and trust you will be blessed by it.
Below is the information about this majorly revamped edition of the Maori Bible.
About this e-Sword Edition
The text used for this e-Sword module is from the 1952 edition of the Māori Bible.
A great deal of formatting has gone into this e-Sword edition of the Māori Bible, where paragraph spacing has been added to distinguish the end of a paragraph. The beginning of a new paragraph is distingushed by the first word being in bold text. This has been deliberately done so it is inline with other electronic editions of the Māori Bible where new paragraphs are shown.
Additional formatting has been done in the Book of Psalms, and none more than in Psalm 119 with regard to the alphabet used in every 9th verse. In other editions, the Māori text used for the word of the Hebrew Alphabet is usually placed at the end of every 8th verse. But in this edition it has been placed in the beginning of every 9th verse. Also where the Māori word is, there is also the corresponding Hebrew text and transliterized word of the letter.
With regards to paragraph formatting in Psa 119, it is understood that at every ninth verse, where each letter of the Hebrew alphabet has been placed, is the beginning of a new paragraph. This follows the traditions seen in both the CJB (Complete Jewish Bible) and the Tanakh (Jewish Bible, the Old Testament), and is also seen in other major English translations of the Bible, e.g., NKJV and etc.
Special attention has been given to the formatting of Psalms where there is an introduction in the first verse. The text of the Introduction has been formatted so it can be distinguished from the rest of the verse. This has been done by giving the introduction a different font color and italicizing the text, then followed by a clear paragraph and a new line. This has been deliberately done to show that it is not a part of the verse itself, but that it is an introduction to the whole Psalm.
Many spelling and typographical errors have been found in the source text and every care has been made to correct them by consulting the online Te Aka Maori-English Dictionary (http://www.maoridictionary.co.nz) and the Ngata Dictionary (http://www.learningmedia.co.nz/ngata). Some words were not found in these dictionaries, and therefore a Google search was undertaken to find these words to confirm the correct spelling. Not all words could be found, and therefore have been left as is in the text.
Where any spelling and/or typographical errors are found, please note where the error is found, and notify it by leaving a comment on the download page.
Condition of Use
This module is free. You may make as many copies of it to give away. You cannot sell it, or charge any cost of reproduction to anyone. This module has been created to be used only with e-Sword, and therefore permission is not granted for format convertion to any other Bible Software.
History of the Māori Bible
Reverend Samuel Marsden, a member of the Church Missionary Society in Sydney, is well known as the founding father of the missionary movement in New Zealand. He sailed to England to encourage missionaries to make the perilous journey to the antipodes on the far side of the world, as he had a genuine concern for the wellbeing of Māori in New Zealand.
It is not widely known that the Gospel first came to Aotearoa as a result of Māori invitation, rather than European initiative. According to historian Col Stringer, a Māori Chief of Ngapuhi called Ruatara invited Marsden in Sydney to bring the Gospel to his people.
After the invitation and a grant of leave of absence from the Governor of New South Wales, Marsden sailed for the Bay of Islands in 1814. It was during this trip that Marsden claims to have conducted the very first Christian service in New Zealand on Christmas Day at Rangihoua. His sermon that day was based on Luke chapter 2 verse 10:
"... ta te mea he kaikauwhau tenei ahau ki a koutou mo te hari nui meake puta mai ki iwi katoa."
"I bring you Good News of great joy that will be for all the people."
Much controversy accompanies the paternalistic approach to mission of Victorian England. Often described as 'civilise first', instructions given to CMS agents landing in New Zealand were to introduce European civilisation to Māori rather than convert them. In reality however the missionaries that Marsden left in the North sought primarily to tell the Bible story.
This posed a significant problem for early missionaries: how to communicate the Gospel. It was the same problem Marsden faced during the first Christmas service and one that would plague the introduction of Christianity for some years. Written translations in an oral, non-literate culture presented the missionaries with significant problems. They required people with skills in analysis, transcription and systemisation.
One of Marsden’s CMS agents Thomas Kendall began establishing schools somewhat resembling Victorian Sunday Schools. There he taught lessons from the Bible and in 1820, Kendall issued a Māori Grammar containing the Lord's Prayer. This was the first printing of any part of the Bible in Māori.
Early initiatives to translate the Gospels into Māori were somewhat uncoordinated. In 1824 a lay missionary named James Shepherd began the task of translating the Bible into Māori, beginning with the Gospel of John. Others also began their own translation work. By 1826 it was recognised that some coordination was required for such a monumental task to be completed with any kind of haste and efficiency.
So, in September of 1826, CMS missionaries at Paihia began to gather each morning to prepare Māori texts. Their early work included catechisms, services from the book of common prayer and key passages from the scriptures. A volume was later published in Sydney which included highlights from a summarised Gospel, Genesis chapters 1 – 3, John chapter 1, Exodus 20:1-17, Matthew 5:1-30 and The Lord’s Prayer from Matthew. Only 400 copies of this small booklet were printed.
The British and Foreign Bible Society had already established an auxiliary in New South Wales, which was founded by Samuel Marsden. The New South Wales auxiliary was enthusiastic about translation into Māori and provided £41 towards the cost of the publication, thus involving the Bible Society with the very first publication of the Bible into Māori.
That year however, the speed at which the New Testament was being translated was frustrating many. A small committee was formed with the aim of speeding up the work. Their meetings eventually moved to the Stone House in Keri Keri. A member of that committee spent six months in Sydney in 1830 preparing to publish a 117 page book with similar content to the 1826 edition but with the addition of longer passages including 1 Corinthians chapters 1-6. With Bible Society assistance, 550 copies were produced. A third edition was published in 1833 with more content but still not a complete New Testament. All three editions were riddled with errors but nonetheless extremely popular. William Yate wrote in 1833 that "Wherever they sit down to rest, all take out their Sacred Scriptures and begin to read. I have actually been kept awake, in my bed, till after midnight, by the [Māori] outside reading the Sacred Scriptures and asking each other questions, or passing comments."
The physical inadequacies of having to print in Australia drove the CMS, Wesleyan Methodist Missionary Society and Bible Society to establish a press in New Zealand. An agreement was reached that Bible Society would pay for production of Bibles in New Zealand. Thus William Colenso was appointed as a missionary to New Zealand to operate the press. He had experience as a printer in England and arrived in New Zealand in 1834. After publishing a small book of Ephesians and Philippians, the remaining drafts of the New Testament were completed and the tiny new press at Paihia was used from March 1836 to December 1837 to produce the 5,000 copies of the New Testament. Binding for the book was taken from curtains found at Paihia.
There was huge demand for the New Testament when it became available. In Rotongia in the Waikato, one Maori was reported to have said:
"One thing only do I desire; it is not a blanket, it is not anything that will pass away, but this is my great desire – the Word of God."
The first 5,000 copies were used up very quickly. It surprised many at the time that demand for this literary and religious product seemed to outstrip the demand for muskets.
By 1854 more than 70,000 scripture portions, Gospels and New Testaments had been distributed among Māori. By 1890 that had grown to a whopping 126,000. With a total population estimated at 180,000, more than 1 in every 2 Māori may have been in possession of some scripture or at the very least heard part of the New Testament read to them. As a result, Māori culture gained intense familiarisation with the Scriptures and missionaries often noted how well Maori knew the Bible stories.
Although the Gospel came to New Zealand by the hands of English missionaries, it was often Maori that played a pivotal role in spreading the message of peace and hope to each other. History records the significant influence and ministry of many Māori evangelists among their own people. An example of this is when Bishop Selwyn took a missionary to the South Island in the early 1840s, becoming the first European missionaries to set foot there. They found Māori people living in peace and following Jesus. Many had already learned to read and write and the only textbook they had was Tarore’s Gospel of Luke and two pages from the Māori Prayer Book.
Tarore was a 12 year old Māori girl from the Waikato. She had learned about Jesus at a missionary school and had been given a copy of the Gospel of Luke, Te Rongopai A Ruka. It was so precious to her that she wore it around her neck. As her tribe fled the tension around Matamata in 1836, she was killed at Wairere Falls. The Gospel was taken from her and ended up in Otaki with Tamihana, son of the great Te Rauparaha, and Ripahau, a slave. Tamihana and Ripahau converted to Christianity and took the message of reconciliation and forgiveness found in the words of Jesus to South Island Maori.
This must surely be one of the most remarkable stories anywhere in the world of the transformative power of the scriptures.
But around this time in the North Island the Missionaries began noticing a marked decline in the demand for scripture from Māori. It is debated why this occurred but popular theory suggests there are probably two reasons: the saturation level of scriptures among the Māori population, and the onset of the New Zealand wars.
In the late 1840s, Robert Maunsell was to lead the charge in Old Testament translation. In 1847 he released works that covered the first six books of the Old Testament and by 1865 the entire Old Testament was finished. However, for two years, the printed unbound pages of the Old Testament sat in a storehouse due to the New Zealand wars. The translation committee also wished to revise the New Testament before the full Bible was published. So it wasn’t until 1868 that the very first one volume edition of the full Bible in Māori appeared.
With the New Zealand wars continuing to rage, leading to a very unsettled and disrupted period, only 700 copies of the full Bible were sold in the first three years.
In 1884 the Bible Society put forward the idea of a second edition. That was published in 1889, but was not well received, partly because of the committee’s refusal to let Maori take part in the translation. Again in 1922, Bible Society wrote to the churches of New Zealand pressing the need for a further revision. This need was recognised and work began in 1923, with the third edition of Paipera Tapu published in 1925.
After another 20 years the need for a revised edition that involved Maori translators was put to the church. A major revision began with eight of the scholars being Māori. At a conference in 1946, Bishop F A Bennett appointed three members of the clergy for the work. They were:
Rev Wiremu N Panapa
Rev E Te Tuhi
Rev Te Hihi Kaa
Along with Sir Apirana Ngata they saw the project through to publication in 1952.
That 1952 edition remains a classic Maori text. Its roots are found in the very first publications in Māori and in the lives of missionaries that introduced the Maori people to the message of Jesus Christ. It is in a very real sense a part of Maori culture and life. In the words of historian Peter Lineham, "In the past Maori culture was affected by this book. It is not impossible that it could happen again."
History of the Māori Bible sourced from the Bible Society New Zealand
Books of the Old Testament in Te Reo and English
1 Hamuera 1 Samuel
2 Hamuera 2 Samuel
1 Nga Kingi 1 Kings
2 Nga Kingi 2 Kings
1 Nga Whakapapa 1 Chronicles
2 Nga Whakapapa 2 Chronicles
Nga Waiata Psalms
Nga Whakatuaki Proverbs
Te Kaikauwhau Ecclesiastes
Te Waiata a Horomona Song of Solomon
Nga Tangi a Heremaia Lamentations
Books of the New Testament in Te Reo and English
Nga Mahi a Nga Apotoro Acts
1 Koroniti 1 Corinthians
2 Koroniti 2 Corinthians
1 Teharonika 1 Thessalonians
2 Teharonika 2 Thessalonians
1 Timoti 1 Timothy
2 Timoti 2 Timothy
Nga Hiperu Hebrews
1 Pita 1 Peter
2 Pita 2 Peter
1 Hoani 1 John
2 Hoani 2 John
3 Hoani 3 John
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- Uploaded Mac-e-sword 11 version.
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