Sinhalese Sinhala Sri Lanka Bible in PDF. Old Testament · New Testament · support. Every giving for any amount, this ebook Tuesdays With God will be given . Hundreds of versions in + different languages - the Bible that goes with you anywhere. Download the Free Bible App. The Holy Bible (Sinhala Union Version). Publication date PublisherThe Ceylon Bible Society i wont sinhala bible full vition.

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Now you can download sinhala bible free with lanka gospel. Also you can download sinhala holy bible pdf and ebook. sinhala holy bible sinhala. Download Sinhala Bible - The Holy Bible is now available in the Sinhala language. Please have adobe PDF Reader installed to view. Click (Install) in main. Sinhala Bible - The Holy Bible is now available in the Sinhala language. Please have adobe PDF Reader installed to view. Click (Install) in main screen to.

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Joseph Books you may want to read to learn more about the Trinity: The Apostolicity of Trinitarianism: or, The testimony of history, to the positive antiquity of the doctrine of the Holy Trinity. By George Stanley Faber 2 Vol. George Stanley, Some of these books are available at Archive.

It is true that there were challenges in translation prior to that time. At best, these terms could be vested with the biblical significations of divine 4 Fr. Yet such an idiosyncratic approach to the semantics of Bible translation would only ensure that the text would effectively remain opaque to its non-Christian readers. In any event, none of these alternatives conveyed the theological lucidity of the Christological Logos.

For readers of such a rich literary culture as the Sinhalese are, a far more satisfactory translation was needed. Weerasinghe: New Translation for a New Era The Sinhala Bible would have remained without lucid expressions for such important theological terms as ho logos if not for a paradigm shift in the thinking of the CBS Revision Committee.

Visionary theological leadership for this new initiative came from the Baptist minister Rev. Weerasinghe had been the youngest member of the committee that had produced the Union Version of Weerasinghe became increasingly convinced that the primary resource needed by the Sinhala-speaking church to be an effective countercultural witness against the alienating tide of Sinhala-Buddhist nationalism was nothing short of a new translation of the Bible.

In , the CBS convened a preliminary consultation chaired by the like-minded Bishop Lakdasa de Mel, which decided that it was time for the churches to be officially consulted on A Revised Version of the Sinhala Bible which will, not only be acceptable to the Sinhalese Church but also will command the respect and admiration of the non- Christian world, [and which] will greatly enrich and strengthen the life and witness of the Church.

Weerasinghe and the young Methodist minister Rev.

The early missionary translators had not easily come upon the now-ubiquitous term Deviyan wahanse. Literary historian Ediriweera Sarachchandra reminds us that A suitable word did not exist in the Sinhala language to identify a personal god with attributes as believed by monotheists.

Hindus use this to refer to the personal Brahman with attributes. But some were reluctant to refer to the Christian god by the name of a Hindu god. To the Christian too the new term will open wide vistas of new meaning. Weerasinghe appears to have exercised a great deal of caution about their actual adoption. Weerasinghe had heard the eminent Greek scholar Harold K. Moulton assuring his colleagues that from the time of the Septuagint, whose translators had had to satisfy themselves with the pagan Theos, Bible translators have had to adopt whatever existing terms for God that was already in used in a culture.

The teaching of the Bible will by degrees purify and raise the ideas 15 Ibid. Weerasinghe came away convinced. The best word available may be imperfect and sub- Christian, but wherever possible it should be used and purified.

Weerasinghe explained the threefold rationale that constituted the guiding principles of the new translation project. What is readily understood in one may sound completely alien and incomprehensible in the other.

The Holy Bible (Sinhala Union Version)

Weerasinghe clearly believed that the Sinhala Bible must be a work of literary excellence worthy of the respect of contemporary Sinhala literati. Beginning with the preliminary consultation, Moulton and Wesley J.

Culshaw made successive visits to Colombo to assist the Revision Committee during the early years of the project. Rangoon Consultation : Buddhist Terminology If these aspirations were to be realized, the Revision Committee had to embrace the Sinhala language with all its embedded Buddhist nuances and connotations. Previous translations had studiously avoided the use of any phraseology tinged with Buddhist beliefs. But that overcautious fear of syncretism had resulted in a conceptually barren text, which was now acknowledged as having ironically impeded the imaginative communication of orthodox teaching.

Weerasinghe acknowledged that One of the biggest problems we have to face in Bible revision is concerned with our vocabulary and our theological terms.

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We have felt for some time that the Sinhalese equivalents for some of the key Biblical categories are unsuitable and inadequate. There is also a growing impression that wherever possible we should endeavour to use terms taken from the Buddhist religious vocabulary. There were also dangers. First it must be said that these concepts could be useful in this way in the service of the Gospel, but only up to a certain point. The use of the terms must be firmly controlled by nature of the Gospel.

Quoted from Lyn de Silva ed. A further danger would be that we leave the impression that there is no essential difference between the message of Buddhism and the message of the Church. This will be safeguarded if the essential point of distinction the Cross is emphasized.

So far, however, the Church cannot be said to have exposed herself unduly to such dangers, but has on the contrary, been over-cautious in the translation of the Gospel.

The advantages of such a method of communication were seen to be that this new kind of dialogue ensures a much greater measure if intelligibility on the part of the Buddhist; in presenting the Gospel in the clothing of Jewish or Greek or Latin thought, we may be putting the Buddhist at an initial disadvantage; the conversation would be conducted in two different idioms.

Secondly, in using the Buddhist terms in this way, they would themselves be given a higher meaning, a richer significance; they would be sanctified. Thirdly, the use of these terms may also lead us to see new and greater depths of meaning in the Gospel; meanings which we had not realized before, because the limitations of Jewish, Greek or Latin terminology had obscured them from us. Weerasinghe worked out their implications for the task of Sinhala translation at hand.

Weerasinghe revealed that the committee was resolved to venture forth and mine new semantic fields in the territory of non- Christian literary sources. The question is being raised whether we should not make a serious endeavour to employ non-Christian terms from Buddhist and Hindu literature to convey 33 Ibid.

This is a task which is fraught with danger, and yet a task which must be attempted. The Christian Church of today in Asia must take the same kind of daring step which the early Church took in communicating the Gospel to the Graeco-Roman world.

The author of the fourth gospel is an inspiring example in this venture. It is a venture full of risks and yet they are well worth taking. Although Rev. Weerasinghe drew a parallel with the situation of the early Jewish Christians as they faced the challenge of communicating the Gospel to the Hellenistic world. As revealed by New Testament writers, especially by the Gospel of John and the first Epistle of John, we find ourselves living in a situation which is strongly similar to that of the early Christians.

While there are strong temptations and real dangers which we must continually guard against, there are also new gains and invaluable opportunities which we must warmly welcome and exploit to the full. Dodd: a A new intellectual apparatus for interpreting Christianity to the wider world.

Weerasinghe then applied these factors to the Christian experience in the Buddhist context of Sri Lanka: 1 An intellectual apparatus of new phraseology and thought-forms. Translation work picked up pace from this time onwards with both Co-Revisers now able to devote their full attention to the project. The earliest precedent was set by translators into Chinese, where the term dao lit.

Medhurst and Karl F.

Over a century later, Wu Jingxiong adopted the same term for the official Roman Catholic translation of In , Francis M. Seely observed that in Thailand where he ministered from "[t]he word tum [Pali dhamma] has been suggested as a translation for logos in John,"49 and weighed its pros and cons.

Positively, he noted that 43 Ibid. Without the tum in Buddhism, as without the logos in Christianity, the worshiper would be left in darkness. So the emotional color of the two words should not be too different.

It does not come from a personal God nor does it speak in a personal way. It is there as a gem for those who seek it, but it seeks no one. The logos on the other hand comes from a personal God and is a person, actively seeking and speaking. The ultimate salvation of which the tum speaks is Nirvana, escape from being and becoming. It is a void, a nothingness, which is spoken of as bliss… [with] mileposts on the way… [such as] the lower heavens and higher stations of rebirth in this world.

But in the salvation of the tum there is no parallel to the Christian conception of salvation as unbroken fellowship with the Creator God. Venerable Word in the Thai Standard Version Trevor Ling wrote in that It is interesting to note that in its Pali form, Dhamma, it has found its way into the Burmese language and provides an appropriate word for translating into Burmese the first verse of St John's gospel: "In the beginning was the Dhamma…". However, Prof. Ling was not referring to any of the four Burmese Bible translations available at the time.

Ling was merely stating a wishful proposition arising from his acquaintance with Burmese Christians as pastor of the Judson Memorial Church in the University of Rangoon and as a lecturer in its School of Divinity from Interestingly, Prof.

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Ling had participated as an observer in the Rangoon Consultation at which Rev. In a response to Prof. Ling's article in Theology quoted above , Rev. David Young then Director of Buddhist Studies at the Theological College of Lanka, Pilimatalawa reported in the subsequent issue of that journal published in that It has been suggested in Ceylon that a possible translation for the word "God" in the Sinhalese language is the personalized form nirvanayano.

This links with Dr Ling's suggestion that dhamma provides a possible translation for logos. Dhamma is the truth about things and people as they really are, seen without illusion and without ignorance. St John would then be translated as saying that dhamma was with and was nirvanayano. In other words the truth about the way things are is a part of transcendent reality. But then the logos became sarx, the dhamma entered samsara, truth took shape for us. The Buddhist claims that dhamma is to be found in the teaching of the Buddha.

The Christian claims that it is to be found in the person of Jesus Christ.

Sinhala holy bible free download

Yohan Devananda at Pilimatalawa where the term Dhamma was adopted in the Gospel reading. According to Fr. However, Dingrin points out that "Judson did not totally ignore Pali dhamma; instead he Christianized it. Lynn de Silva wrote in an article to the International Review of Mission that Following the Johannine way, we could present Jesus Christ as the unique revealer of the eternal logos just as the Buddhas are revealers of the eternal dharma, but with the utmost stress on the historicity and divinity of Jesus, firmly rooted in history and at the same time supra-historical, all-embracing and all- sufficient.

The close resemblance between the logos of the Fourth Gospel and dharma Pali: dhamma of the Buddhist scriptures, provides an excellent contact-point to venture on these lines. Although he found the foundational doctrines of anicca impermanence , anatta no-self and dukkha unsatisfactoriness insightful for constructing a trinitarian theology of intervention in the human condition, he discovered that when it came to the central Christian doctrine of God, it was the Buddhist doctrine of Dhamma that offered the closest possible analogy.

In his doctoral dissertation, Rev. The central concept in such a theological structure would be Dharma. This word easily lends itself to be used in a personalized form in Sinhala and probably in many other Eastern languages. It can also be used to signify the Ultimate Reality, God. Aloysius Pieris, s. Swearer Eds.God, Please help me to know you and understand you better.

Please give me great wisdom and the desire to study your teachings. Press, , Weerasinghe came away convinced.

She brings light to the blind, so that all fear and distress may be 4 1 Corinthians , cf ; Colossians f; ff. Please give me great wisdom and the desire to study your teachings. Please watch over them.

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