Ulwaluko oor Engels

Ulwaluko

Vertalings in die woordeboek Xhosa - Engels

circumcision

naamwoord

surgical removal of the foreskin from the human penis

Ulwaluko olwasungulwa ngaphambi komnqophiso woMthetho kodwa olwaba yinxalenye yawo kamva lwaqala kuAbraham nendlu yakhe.
Predating the Law covenant but later becoming part of it, circumcision began with Abraham and his household.

voorbeelde

6 Kule ncwadi kaPawulos ichukumisayo nenesiluleko esibukhali ‘kumabandla akwelaseGalati,’ ungqina (1) ukuba ungumpostile wokwenyaniso (sibakala eso abangeni ebuYudeni babefuna ukusisingela phantsi) (2) nokuba umntu ugwetyelwa ngokukholwa kuKristu Yesu, kungengamisebenzi yoMthetho, nokuba ngoko ke ulwaluko aluyomfuneko kumaKristu.
6 In Paul’s powerful and hard-hitting letter “to the congregations of Galatia,” he proves (1) that he is a true apostle (a fact that the Judaizers had sought to discredit) and (2) that justification is by faith in Christ Jesus, not by the works of the Law, and that therefore circumcision is unnecessary for Christians.

Ulwaluko aluthethi nto, nokungaluki akuthethi nto, kodwa okuyinto kukugcina imiyalelo kaThixo.
Circumcision does not mean a thing, and uncircumcision means not a thing, but observance of God’s commandments does.

Akho ke namanye, njengalawo amaYuda nawamaSilamsi, apho ulwaluko lungenzelwa nje ukuthintela izifo; kunoko lungumbandela wonqulo.
To some, such as Jews and Muslims, circumcision is more than a health measure; it has religious significance.

Nawo lowo wawubalulekile kuba ulwaluko lwalungumqondiso womnqophiso uYehova awawenza noAbraham.—Genesis 17:9-13.
That too was important, since circumcision was a sign of the covenant that Jehovah had made with Abraham. —Genesis 17:9-13.

11. (a) Ulwaluko lwaqhubeka njani luyingxaki kumaYuda angamaKristu?
11. (a) What situation regarding circumcision persisted among Jewish believers?

Yaye ngaba yayingengoYakobi kusini na owasetyenziswa njengesithethi “kubapostile nakumadoda amakhulu” xa uPawulos noBharnabhas baya eYerusalem ukuya kufuna isigqibo ngokuphathelele ulwaluko?
And was it not James who acted as spokesman for “the apostles and the older men” when Paul and Barnabas journeyed to Jerusalem to request a decision regarding circumcision?

Yintoni eyayibonisa ukuba ulwaluko lwalungumbandela onzima?
What shows that circumcision had become a major issue?

(Galati 2:3) Kungeli thuba awathi uPawulos wayalela uTito ukuba amelane ngokungqongqo neentshaba zenyaniso abathi bazizo abo babexhasa ulwaluko.
(Galatians 2:3) Now Paul directed Titus to deal firmly with enemies of the truth, which is what these promoters of circumcision had become.

Ngelo xesha iqumrhu elilawulayo laligqibe kwelokuba ulwaluko lwalungeyomfuneko kumaKristu.
By then the governing body had decided that circumcision was not required of Christians.

Imithetho eyayingaseyomfuneko yayiquka ulwaluko, ukugcina iSabatha, ukunyusa amadini ezilwanyana nokungatyi izinto ezithile.
The laws no longer binding included those dealing with circumcision, keeping the Sabbath, offering animal sacrifices, and observing certain dietary restrictions.

Ngowama-2003, iSouth African Medical Journal yalumkisa ngelithi: “Nakulo unyaka ulwaluko luye lwanemiphumo ehlasimlis’ umzimba, kuthiwa bakho abafana abaye bafa abanye basuswa amalungu abo obudoda, ibe ezi ngxelo ziye zapapashwa kumajelo eendaba ehlabathini lonke. . . .
In 2003 the South African Medical Journal warned: “Horrifying circumcision outcomes have been observed again this year, with reports of the deaths and mutilations being beamed across the world by all the major news services. . . .

Noko ke, amanye amaKristu enkulungwane yokuqala ema ngelithi ulwaluko lwaluseyimfuneko kuThixo.
However, some Christians in the first century C.E. insisted that circumcision was still a requirement of God.

Apha iqumrhu elilawulayo labapostile namadoda amakhulu aseYerusalem lavakalisa ukuba ngoxa ulwaluko lwalungeyomfuneko kuSirayeli wokomoya, unqulo-zithixo, igazi nombulo zazalelwe ngokupheleleyo.
Here the governing body of apostles and older brothers in Jerusalem made known that while circumcision was not a requirement for spiritual Israel, there were definite prohibitions on idolatry, blood, and fornication.

Umthetho owanikelwa kuAbraham ngaphambilana ngokuphathelele ulwaluko wawuthe: “Indoda eyalayo ukwaluswa enyameni yayo yejwabi, loo mphefumlo mawunqunyulwe ebantwini bakowabo.
The law given earlier to Abraham regarding circumcision stated: “An uncircumcised male who will not get the flesh of his foreskin circumcised, even that soul must be cut off from his people.

9 Kule meko, akuzange kubekho mmangaliso ucacileyo owenza ukuba loo maKristu okuqala afumane ukukhanya okubonisa ukuba ulwaluko lwalungaseyomfuneko kubakhonzi bakaYehova.
9 This time, it was not by means of an obvious miracle that those early Christians received the light that circumcision was no longer a requirement for Jehovah’s servants.

Ngaba imvelaphi yalo yobuYuda yayiza kwenza lithambekele ekuxhaseni ulwaluko?
Would their Jewish heritage slant their decision in favor of circumcision?

Kodwa ungumYuda lowo unguye ngaphakathi, yaye ulwaluko lwakhe lolo lwentliziyo ngawo umoya, kungekhona ngengqokelela yemithetho ebhaliweyo.”
But he is a Jew who is one on the inside, and his circumcision is that of the heart by spirit, and not by a written code.”

Abo babexhasa ulwaluko babebangela intlekele engokomoya kwabanye ngokubanyanzela ngezimvo zabo.
Those advocating circumcision were causing spiritual injury to others by pushing their personal opinions.

Ulwaluko lwasenyameni alungothunywashe oyintloko; “umYuda ngulowo wasemfihlekweni, nolwaluko lolwentliziyo.”—2:29.
Fleshly circumcision is not the determining factor; “he is a Jew who is one on the inside, and his circumcision is that of the heart.” —2:29.

Kwelinye icala, kwimimandla ngokukhethekileyo yabeeNtlanga, ekwakukho amaKristu ambalwa angamaYuda, ulwaluko lwalungeyonto ibalulekileyo.
On the other hand, in predominantly Gentile areas, where there were few Jewish Christians, circumcision was not necessarily an issue.

Ngokucacileyo yenza inkqubela yaza yenza iinguqulelo ezazifuneka ukuze ifanelekele ulwaluko.
He evidently progressed and made the needed changes to qualify for circumcision.

UPawulos wayenga abo babekhuthaza ulwaluko befuna ukukhukulisa ukholo lwabaseGalati bangangapheleli nje ngokwaluswa kodwa barhunulwe amalungu esini.
Paul wished that advocates of circumcision seeking to subvert the Galatians’ faith not just be circumcised but get themselves sexually mutilated.

Oku wakwenza nakubeni ulwaluko lwalungeyonto iyimfuneko ukuze umntu abe ngumKristu.—IZenzo 16:1-3.
This was done even though circumcision was not a Christian requirement. —Acts 16:1-3.

Ulwaluko lwalungakhankanywanga phakathi “kwezi ndawo zifunekayo,” eziquka ‘ukuzila izinto ezibingelelwe kwizithixo, negazi, nento ekrwitshiweyo nombulo.’
Circumcision was not among the “necessary things,” which include “abstaining from things sacrificed to idols and from blood and from things strangled and from fornication.”

UPawulos wayesazi ukuba ulwaluko ngokwalo lwalungesosono.
Paul knew that circumcision in itself was not sinful.