500 years ago, in 1526, William Tyndale (c. 1494–1536) published a New Testament in English. He also translated large portions of the Old Testament from Hebrew, and the full Bible was published in 1535 by his friend, Miles Coverdale, who translated the remaining portions. William Tyndale, Public domain, Wikimedia Commons Tyndale’s Bible, Public domain, Wikimedia Commons Tyndale was not the first to translate the Bible into English – that accolade goes to John Wycliffe (c. 1328–1384). However, the only source material available to Wycliffe was the Latin Vulgate approved by the church, while Tyndale was able to draw directly from the Greek and Hebrew texts which had become available in Europe by his day. Despite it being a capital offence in England to translate the Bible into another language, both men risked their lives to do this work because they were strongly convicted that God’s Word should be accessible to all in their vernacular language. Wycliffe was fortunate in being declared a heretic only 31 years after his death, but his remains were exhumed, burned and the ashes tossed into a river. Tyndale was declared a heretic while still living, and sentenced to be strangled to death, then his body burned. His final words, spoken at the stake, were reported to be: “Lord! Open the King of England's eyes!” Just two years later, his prayer was answered: King Henry VIII authorised the use of vernacular scripture in England. John Wycliffe, Public domain, Wikimedia Commons Wycliffe’s Bible, Public domain, Wikimedia Commons Bible Translation – Once and Done? You may ask: if the Bible had been translated into English already, was there a need for Tyndale to produce a new translation? One strong reason was the value of having a translation directly from the Greek and Hebrew texts instead of one based on the Latin text. Another was the ability to take advantage of a modern invention – the printing press – to print and distribute a larger numbers of copies; Wycliffe’s bible had been laboriously hand-copied for distribution. Also, changes in the English language over the 150 years since Wycliffe’s translation made the older version difficult for the ordinary person to understand. Here’s an example of Matthew 5:21 in three versions of the English Bible: Date Version Text 1382 Wycliffe (Middle English) Ye han herd that it was seid to elde men, Thou schalt not slee; and he that sleeth, schal be gilti to doom. 1534 Tyndale (Early Modern English) Ye have herde howe it was sayd vnto the of ye olde tyme: Thou shalt not kyll. For whoso ever kylleth shall be in daunger of iudgemet. 1216 KJV (Modern English) You have heard that it was said by those of old times, “You shall not murder, and whoever murders will be in danger of the judgment.” Source: https://www.textusreceptusbibles.com/ Tyndale’s Legacy Both Wycliffe and Tyndale employed a literal theory of translation. When encountering words that did not have an equivalent in English, Wycliffe made use of Latin loanwords, though later versions were made more idiomatic. Tyndale, on the other hand, invented new words or phrases (e.g., fisherman, peacemakers, salt of the earth, filthy lucre). Tyndale has been credited with adding about the same number of words to the English language as Shakespeare did! The translators who began work on the King James version in 1604 incorporated 83% percent of Tyndale’s New Testament verbatim, and nearly as much of the Old Testament, cementing Tyndale’s influence on the English language today. Why Remember Wycliffe and Tyndale? Modern English-speaking Christians certainly owe a great debt of gratitude to men like Wycliffe and Tyndale who were willing to risk all to give ordinary people the Word of God in the language they understand best. Bible translators today continue this work, some in equally dangerous situations, in order to do the same. Written by senior writer, S.K. Read more On our website: https://www.wycliffe.sg/post/the-bible-and-the-english-language https://www.wycliffe.sg/post/wycliffe-luther-and-heart-language-scripture Not from our website: https://tyndalehouse.com/resources/tyndale-500/ https://theconversation.com/500-years-ago-the-first-new-testament-in-english-was-published-and-stirred-up-a-hornets-nest-282462

By Daveen Koh A Stories from the Field sharing from Siew Foong’s session on July 7, 2026. Siew Foong is a consultant with SIL’s Global Sign Languages team who specialises in sign language translation, EthnoArts and Trauma Healing. God’s word in 3D Through working with sign language communities, Siew Foong began to read God’s word “in 3D” – as if all her senses were awakened. She shared examples of Bible passages in Malaysian Sign Language to illustrate how sign language makes vivid not only actions, but also emotions. Malaysian Sign Language Video of Luke 19:10 - Zacchaeus Meets Jesus In Luke 19:1-10, Zacchaeus meets Jesus. Siew Foong listed some questions a Deaf person might have while reading this passage: As Zacchaeus tries to get a glimpse of Jesus through the crowd, what facial expression does he have? When Jesus calls Zacchaeus by name, is Zacchaeus surprised? When Jesus is a guest at his house, how does Zacchaeus feel? What does the community think about Zacchaeus? In Malaysian Sign Language, the signer’s face and gestures would show Zacchaeus’ joy and excitement, and the crowd’s displeasure. God desires to communicate with people. Having the Bible in a language we can understand clearly is important because how we understand the Bible forms the core of our thinking as Christians. The New International Version (NIV) Bible uses “understanding” approximately 110 times, and employs synonymous phrasing throughout the text. For example, the Psalmist writes, “The unfolding of your words gives light; it gives understanding to the simple” (Psalm 119:130). To understand what God is communicating, we should be present with our whole being, with our senses and emotions engaged. He wants us to love Him with all our hearts, souls, minds and strength (Deuteronomy 6:5). Given its visual nature, sign language storytelling can help Deaf communities engage with, and understand, God’s word more deeply. There are different ways of counting sign languages. The World Federation of the Deaf puts the number of distinct sign languages in the world at over 200, while Wycliffe USA put the number as over 380. Two common misperceptions Siew Foong highlighted common misperceptions that people have about sign language Bible translation. 1. If the Deaf can read, why is there a need for Sign language Bibles? Sign languages are as rich as spoken languages, capable of expressing complex ideas and having unique grammars and syntactical structures. However, they are not the same as the written grammar and syntax of a written language. Wherever the Deaf meet regularly, there is a sign language, and most Deaf communities communicate best in a sign language that they have developed. Just as people from various countries understand the world differently and so interpret text differently, the Deaf have their own way of understanding the world and interpreting text, because their world is shaped by what they see. When they read, they translate the words (a less familiar language) into visual images (their native language) in their minds. As such, while some Deaf people can read the Bible in their national language, reading can be like trying to crack a code. 2. If sermons are interpreted in sign language, the Deaf will be able to understand the full meaning of the message. In reality, the Deaf do not fully understand the interpreted sermons; perhaps only 50% of the messages touches their hearts. The primary reason is that most church interpreters are not Deaf and sign language is not their native language. They are mostly volunteers who are not professionally trained, and may not have the skills and fluency to convey the message well and meaningfully in the heart language of the Deaf. To bridge this gap, some churches engage Deaf interpreters to work alongside hearing interpreters. The hearing interpreter signs in sign language as best as they can, and the Deaf interpreter signs the message in a way most meaningful to the Deaf recipients. Of course, the ideal would be for sermons to be delivered directly in sign language. Community testing of sign language Bible translation project Sign language translation projects can be slow and expensive The projects require costly equipment, such as a studio setup with a green screen, lighting, a camera and a computer that enables good quality video editing. The process also involves many steps: - creating a storyboard to tell the story in pictures, - translating the story into signs, - drafting the story in sign language and making a video, - checking the story videos for accuracy in meaning and clarity, - community testing for naturalness, comprehension and acceptance, and - consultant checks to ensure translation quality. Throughout the process, revisions will be made and repeated videos recorded. Translators also need to understand the emotions in the text and these have to be expressed clearly in the signing. Video editing always takes more time than editing text as it also involves checking visuals and graphics for historical, cultural and geographical accuracy. How to support sign language Bible translation Siew Foong pointed out that the hearing world sometimes does not see or listen to the hearts of the Deaf. Through Sign language Bible translations, Deaf communities can see that God remembers them and speaks their language. How churches can support sign language Bible translation: Allow the Deaf to share with church congregations about the work of sign language translation Allow support and encourage Deaf congregation members to test translations Pray and contribute finances to maintain ministries Contribute expertise, technical skills and networks Communicate with the Deaf, get to know the Deaf, and listen to what they have to say Learn to sign, advocate and interpret for the Deaf Pray for sign language Bible translation: Pray that Deaf communities, especially in the Asia Pacific, would experience God’s truth and His grace in ways that they understand best and in forms that best capture their hearts. Pray that God gives the existing Sign Language Bible Translation teams knowledge of His will, spiritual wisdom and understanding so that the way they live will please God and produce every kind of good fruit. Pray for people who are called by God to serve the Deaf communities, and that those who are called will humble themselves to learn, to preserve and to overcome obstacles. Pray for God to bless the generous givers.

By Sharon K Recently, two movies were released which can perhaps help us get a sense of why Chinese dialects still strike a chord with many, even if the number of speakers is dwindling. Dear You (2026) is entirely in Teochew, while How to Make Millions Before Grandma Dies (2024) is mainly in Thai, with some Teochew spoken by the grandmother. Source: Wikipedia, Theatrical Release Poster. Source: Wikipedia, Thai Theatrical Release. Both movies drew a great deal of interest in Singapore, with tickets sold out within hours of release. Even younger people who can no longer claim to be fluent in Teochew flocked to the cinemas, some even crossing the Causeway to watch them. This occurred despite Singapore’s very successful Speak Mandarin Campaign launched in 1979, which discouraged the use of dialects at home. In both movies, even younger viewers who could not understand Teochew well said that the sound of the language evoked memories of the intimacy and love from their childhood. This nostalgia and the grief of a language lost brought many to tears. Why did these movies evoke such strong emotional reactions from so many viewers? Many shared that Teochew was the language they heard growing up—in lullabies, stories, and even scoldings. They might barely speak Teochew themselves now, using mainly English or Mandarin at school or work, but it still felt like their “heart language” even though it was no longer their strongest. This public reaction reflects a deep grief at losing a language so closely associated with emotional intimacy, family relationships and cultural memories. With the loss of this language comes a loss of identity and roots, as well as barriers to intergenerational communication. This deep sense of cultural loss highlights a profound truth: a language is far more than just a tool for practical communication; it is deeply intertwined with our identity. To delve deeper into the power of languages, perhaps we should go back one step by examining what a dialect actually is. While Teochew is referred to as a “dialect” in Singapore, it should be regarded as a language in its own right. Languages are generally considered to be distinct from one another if they are mutually unintelligible—meaning, speakers of one cannot understand speakers of the other at a functional level without explicitly learning it. By this definition, Chinese “dialects” like Teochew, Cantonese, Hokkien and Hakka are not merely variants of Mandarin, but linguistically distinct languages. If "dialects" are actually distinct languages that hold the keys to our deepest emotions, what does this mean for Wycliffe’s mission? Is a purely emotional connection a compelling enough reason to invest vital time, effort, and resources into translating the Bible into minority languages? Put simply: why bother? This is a question Wycliffe is often asked! From an efficiency angle, it admittedly doesn’t seem to make sense to have a translation team—including foreign advisors and consultants—spend years translating a book that is already available in most major languages. With public education in national languages increasingly widespread in many countries, why not simply concentrate on teaching people to read in those majority languages? Video playlist on Teochew Oral Storying: In partnership with the Paya Lebar Chinese Methodist Church’s (PLCMC) Teochew Congregation God’s Word in the “Heart Language” When we relate to God, it is not just about facts. The relationship is one of love and trust, and it is deeply emotional. In other words, relating to God is not merely cognitive but intimately personal. God’s Word resonates much more deeply with hearers when transmitted in the heart language of family and culture. Through it, abstract concepts such as faith, forgiveness, and redemption are understood and accepted more readily. For someone whose heart language is a minority language, a translation in a national language simply does not carry the same emotional weight. Furthermore, many ethnic minorities do not speak or understand a major language well, and they struggle to grasp God’s message when it is delivered in an unfamiliar tongue. They need to receive the message in their heart language! As Nelson Mandela, former President of South Africa, once famously said: "If you talk to a man in a language he understands, that goes to his head. If you talk to him in his language, that goes to his heart." Wycliffe‘s Projects Wycliffe Singapore supports language projects which aim to make God’s Word available in the heart languages of minority peoples, whether in print, audio, or video formats. Over and over again, we hear of people who experience God speaking clearly to them for the very first time when they hear Him speak in their own tongue. For instance: Elo: The mother-tongue translators themselves, although fluent in the national language, have commented that they understand the Word of God far better in their own language. Brao: Church leaders fluent in the national language prefer to read the heart language scriptures when preparing teaching materials. As they explain: “It is so much easier when we read it in our own language to start with.” Zedsee: A seasoned believer offered this wisdom to a newer believer eager to share the gospel: “If you do not use Zedsee, you will be regarded as an outsider. If you want people to feel more comfortable hearing the gospel, you need to use Zedsee and be like one of them.” As Apostle Paul says in 1 Corinthians 9:22-23: "…I have become all things to all people so that by all possible means I might save some. I do all this for the sake of the gospel, that I may share in its blessings." That’s why we continue to translate the Bible! Join us in the urgent mission of bringing God’s Word to the ends of the earth. You can partner with us by emailing r200_projects@wycliffe.sg to fund specific R200 (“Reaching 200”) language projects, or by visiting wycliffe.sg/give to support the critical underlying work that makes every project possible.

By Leong Sook Ting “…Story is an invitation to participate, first through our imagination and then, if we will, by faith, with our total lives in response to God." — Eugene Peterson, Introduction to the Book of Exodus, The Message All photos courtesy of @vaaimolibible unless otherwise stated. Bible verses quoted are from the NIV. Living Breath Long before writing and print, there was the Voice. It began in a garden, continued through the centuries, and eventually spoke through a Jewish Carpenter who taught complex truths in the form of simple stories about seeds, coins and prodigal sons. In a world full of digital noise and fleeting soundbites, the ancient art of storytelling is experiencing a quiet, holy resurgence. To tell a story is to make the Word audible again; a form of “incarnational” ministry. It doesn’t just convey information; it awakens the soul. Think about the great Bible stories you heard and remember to this day – creation, exodus, nativity, miracles. Jesus himself taught primarily through parables. Telling Bible stories in natural, colloquial language emulates Jesus in breathing life into theological truths. Finding the Voice How do we choose the stories for oral Bible storying? It depends on the environment of the intended hearers as well as the method chosen. For instance, the “One Story” method teaches the Bible as a single, interconnected narrative of redemption. Other methods may focus on specific themes to address a community's worldview needs. The common thread is that oral storying makes the Bible accessible to oral learners who prefer to hear than to read. It goes hand-in-hand with written Bible translation, except that the output is in oral form. Stories are chosen to cover the main themes of the Bible as well as build bridges or challenge existing worldviews. The stories prompt hearers to reflect and discover the meaning of the stories. Examples of stories used in the Teochew and Tamil oral Bible storying projects include Creation, the Fall, Jesus’ birth, His teachings, Crucifixion and Resurrection. It is easier for messages to stick when they are presented in the context of the whole panorama of God’s story. The goal of Bible storying is to support discipleship and evangelism. By listening and meditating on stories, hearers capture truths and are engaged to find out more, growing in their faith. Tamil Oral Bible Storying project Vaaimolibible’s recording of the story from Mark Chapter 5 about the demon-possessed man sparks conversations about fear, power, faith and the value of humans. Building Bridges Stories are also chosen to build a bridge to the culture of the intended hearers. For example, fish is a common motif for abundance and prosperity in Chinese culture. So the story of Jesus enabling a miraculous catch of fish in Luke 5:1-11 was chosen for the Teochew project. Similarly, the parable of the Prodigal Son in Luke 15:11-32 with its themes of filial piety and the nature of family dynamics was also selected. Later, when the Prodigal Son story tested, some testers1 reacted strongly to the story, showing that the story resonated and sparked curious questioning of why the father (representing Father God) could be so gracious and forgiving towards a son who had deeply insulted him by asking for his share of the father’s inheritance early, and had as good as cursed him to die. Likewise, the spirit world is something very real to many Tamils, and people tend to be afraid of spirits. The story of Jesus restoring a demon-possessed man in Mark 5:1-20 was used to great effect to bridge worldviews for the Tamil project. The testers, who mostly belong to another religion, could relate it to their experiences when they were young or when they encountered spirits in their homes. The story powerfully illuminated the truth that while the spirit world is real, Jesus has power over the spirits. Crafting the Story When crafting a story, it is essential to balance the passage’s original intent with what the target audience will understand from the story. For instance, in the story of the Prodigal Son, Luke 15:23 records the father saying, “Bring the fattened calf [young cow] and kill it. Let’s have a feast and celebrate.” When the Tamil translation of this story tested, the tester retold the story with the term “goat” instead of “cow”. When the team probed further to clarify if this was due to the story being unclear, they were surprised to find out that the issue for the tester was that the cow was a sacred animal in both the Tamil culture and his religion, and he could not bring himself to say that the animal being slaughtered was a cow. To maintain the original intent and meaning of the Bible passage, and ensure that this term would not become an obstacle to the audience receiving the story in the first place, the team decided to broaden the problematic term to “fattened animal”, rather than to change the animal totally. Lost in translation due to cultural sensitivities. An example encountered in Tamil oral Bible storying: Luke 15:27 states, “’Your brother has come,’ he replied, ‘and your father has killed the fattened calf [young cow] because he has him back safe and sound.’” In the retelling by the tester who was of another faith, the calf was retold as ‘goat’. Photo courtesy of Ren. The Weird and Wonderful World of Words Through the story crafting, the project teams learnt some interesting things. The Tamil team found that Tamil speakers often did not understand the conceptual differences between certain biblical terms such as “Holy Spirit”, “angel” and “prophet”. All were messengers from God and, in their culture, any human who was good could become a “messenger of God”. They questioned the need to differentiate between the terms. This made the team more sensitive to how cultural differences affected how the people might understand some terms. In the Teochew project, the team faced an intriguing challenge to translate “Holy Spirit will come on you” as used in Luke 1:35: ‘The angel answered, “The Holy Spirit will come on you, and the power of the Most High will overshadow you. So the holy one to be born will be called[a] the Son of God.”’ The team had initially used the term 上帝的灵 (Shàngdì de líng) or “Spirit of God” but the testers wrongly interpreted it as spirit possession of Mary, so they experimented with other terms until they landed on 圣灵 (shèng líng) “Holy Spirit” which was received as more theologically accurate. Another puzzle was how to translate the term “faith” which is more nebulous than the term “belief” (cognitive). The team eventually settled on the vernacular term “hope”, as it had the closest nuance to how “faith” was used, for example, when we say “to put your hope in me” is largely the same as “to have faith in me”. Testing the Story The testing phase is where the stories are told to people who have no prior knowledge of the story. During testing, the oral storying teams constantly ask themselves what the author tried to convey in the passage, and whether the story makes this clear. Finally, the stories are refined for clarity, accuracy and naturalness until they are deemed ready for wider use. In some stories, the chronology of events in the Bible story can be confusing when told orally. Testing will show what needs to be rearranged so the story is clearer. A case in point is the story of the demon-possessed man in Mark 5: 6-8 where it states, 6 When he saw Jesus from a distance, he ran and fell on his knees in front of him. 7 He shouted at the top of his voice, “What do you want with me, Jesus, Son of the Most High God? In God’s name don’t torture me!” 8 For Jesus had said to him, “Come out of this man, you impure spirit!” The tester initially said that Jesus had commanded the spirit to come out of the man after the man first shouted at Jesus, instead of before. This showed the project team that the story had to be revised to make the sequence of events clear. Both project teams decided that they need not deal with all misconceptions within a single story as that could detract from the main message; instead, they could address them in other stories. Deeper understanding of the full text could then come later, for instance, through discussions in Storying Fellowship Groups2, or other discipleship activities. The project teams have been seeing encouraging results from the Storying Fellowship Groups conducted after the stories are rolled out. As these are meant for both believers and pre-believers, they can be helpful to get participants to move on to reading the Bible, or for outreach respectively. The Tamil Oral Bible storying team ran a Storying Fellowship Group session at St Mark’s Church in Seremban in early December 2025. Participants actively discussed, learned and felt the emotional struggles of the characters in the story. After the meeting, they were motivated to closely read the passage that they had just learned. Bearing Fruit Oral Bible Storying is enabling people to hear the Word of God translated into their heart languages3 so that the message resonates with them on a personal level. The Teochew project has concluded and 16 Bible stories have been published on YouTube. Check them out at: Teochew Oral Bible by Teochew Service PLCMC. The Tamil project concludes at the end of June 2026; you can check out the article by Kalene Lua here on the final review that happened in June 2026. You can also find the completed stories at Vaaimoli Bible and follow them on @vaaimolibible. Journey onward to this link to hear Ren*’s reflections from the field, as the story takes root in Teochew and Tamil. How to support the work: Churches could find Oral Bible Storying helpful for discipling and outreach. For resources to train volunteers in the Oral Bible Storying method, email hello@wycliffe.sg. Other ways to support the Bible translation/ oral storying work include financially, through the R200 (“Reaching 200”) projects. Find out more by emailing r200_projects@wycliffe.sg. Footnotes: 1 Testers are people whom the stories are told to iteratively to check for understanding, naturalness and accuracy to the Bible text. 2 A Storying Fellowship Group is a Bible study group focused on listening to a Bible story told orally, retelling the story, then discussing and reflecting on the story’s deeper meaning. 3 Heart language refers to the language that speaks most deeply to our understanding, identity and emotions. *Ren (pseudonym) loves bringing God’s stories to life in daily conversations. She was involved in the Teochew and Tamil Oral Bible Storying projects in Singapore and Malaysia respectively.

By Leong Sook Ting "If you want someone to hear the truth, you should tell them the truth. But if you want someone to LOVE the truth, you should tell them a story." — Andrew Peterson, "The Power of Storytelling," The Rabbit Room The Word Made Audible We sat down with Ren*, who has been part of the Teochew and Tamil Oral Bible Storying projects, to find out more about what these projects entail. She shared about the behind-the-scenes work involved and how stories ultimately deepen audiences’ understanding of God and point them to Christ. Oral Bible Storying has been gaining ground in the last 10 – 20 years. This is related to the recognition of the importance of orality as a means of communication and cultural expression. The Bible is approximately 60% stories, 20% prophecy, 10% wisdom, songs and poetry, and 10% epistles1. Ren asks, if the scriptures were intended to be transmitted largely orally, should we be forcing people to learn to read and write as the only way to encounter God’s Word, or is there another way of transmitting the message? If we see the Bible as a metanarrative which tells about God’s plan to bring salvation and restoration, stories are a natural means to convey to us who God is, his character and his works. What happened to the woman who was caught in sin and taken to Jesus by the religious leaders? Why did Jesus react in such a way? This story prompts listeners to think about what God is teaching us through this story. The story recording is taken from John Chapter 8. Photo courtesy of @vaaimolibible. Giving Voice How did Ren get into the Oral Bible Storying projects? She says that it was God’s providential direction that led her to explore this area of storytelling. After sampling different dialect groups, she encountered a church with proficient Teochew speakers that was keen to pick up the project. Consultants from “One Story2” then facilitated the training for all involved in the project. Ren shares that while One Story has a base story set, the stories used in storying projects are largely determined by the team in charge of the project, who select additional stories based on the themes that resonate better with that community. Sacred echoes: The Joy and Burden of the Craft Asked what she enjoys about the work of Oral Bible Storying, Ren shared that it was satisfying to engage deeply with the biblical concepts as part of the crafting of stories. “It is a privilege and joy to be doing ‘Bible study’ with the mother tongue translators (MTTs) [who tend to be believers] as we wrestle with what God is saying in the passage. As the MTTs ask questions and we reflect on correctly expressing the message, their faith deepens.” Ren related an example of how she was able to share more deeply about Jesus casting out demons with a Teochew tester who had been having nightmares that touched on the spiritual. For testers3 who are pre-believers, “it is an opportunity for outreach and the projects open doors and conversations that may otherwise have been closed. I realised that this is what discipleship can look like, and it is very meaningful!” Video playlist on Teochew Oral Storying: In partnership with the Paya Lebar Chinese Methodist Church’s (PLCMC) Teochew Congregation, the Teochew Oral Bible Storying project comprising 16 Bible stories was completed and published online. Try the first video on the Creation story from Genesis 1. Video courtesy of PLCMC’s Teochew Service YouTube site. Reflecting on the Teochew project, Ren said that the project team realised that as the MTTs were mostly seniors in their 70s, adjustments had to be made – the pace of the work was slower, physical meetings had to be reduced, and various instructions or explanations had to be repeated. The process could feel protracted at times, but they realised that it was a reflection of the deeper, long-term endurance required for the mission as a whole. As in all Bible translation, Ren said it is challenging to find people willing to work on or support a project where there may not be immediate fruits. A balance also needs to be struck between getting the job done and taking time to develop the MTTs’ skills through hands-on training which is time-consuming. Another challenge is avoiding being a perfectionist while ensuring a good quality translation. The God who Reaches Down and Lifts Up Ren reflected on the God who enters our messy world and condescends to reveal Himself in ways we can humanly understand. She asked: “When we do discipleship and outreach, are we expecting people to ‘step up’ to our level, rather than meeting them where they are? God reveals Himself to everyone, regardless of literacy, and He can use anyone. Serving Him is not the exclusive domain of the highly educated.” In fact, Ren said that one MTT she has worked with only has primary-level formal education, yet possesses a sophisticated mastery of vernacular Bible translation. Teochew Oral Bible Story 10: The Prayer of the Pharisees and the Tax Collectors. Photo courtesy of PLCMC’s Teochew Service YouTube site. New Lenses for Old Stories Embracing this divine "reaching down" also means reconsidering how we structure the work itself. Some processes may not need to be sequential; for instance, the written Word does not necessarily need to be fully translated before Oral Bible Storying can begin. When asked about potential conflicts, for example, if biblical “key” terms vary between written and oral forms, Ren suggested that the resolution is often administrative rather than theological. After all, terms do get replaced as a translation project (whether written or oral) progresses and better words/phrases are found. This evolution underscores the principle that flexibility is essential for helping people engage with Scripture effectively in their daily lives. The concept of "storying" as a means for discipling adults can feel counter-intuitive in a Singaporean context, where stories are often perceived as being only for children. It is an assumption Ren believes is worth challenging. “Think about how Jesus and the Bible communicate truth to us," Ren muses. "Parables are not always easy to comprehend, which in itself challenges the notion that stories are for children. Have we reached a point where we need to re-evaluate our view of cultural narratives?” This shift in perspective—moving beyond the literal text to the power of the narrative—is precisely what fuelled oral storying efforts. What began as a challenge to our assumptions has now blossomed into a library of living stories. The Teochew project has now concluded, with 16 Bible stories published on YouTube. You may view them here: Teochew Oral Bible by Teochew Service PLCMC. The Tamil project is ongoing; you can follow their progress and view completed stories at Vaaimoli Bible and follow them at @vaaimolibible. Missed the beginning? Revisit this link to explore the foundations of this journey—from establishing a framework for translation to the creative flexibility required to bring Biblical narratives to life. How to support the work: Churches could find Oral Bible Storying helpful for discipling and outreach. For resources to train volunteers in the Oral Bible Storying method, email hello@wycliffe.sg. Other ways to support the Bible translation/ oral storying work include financially, through the R200 (“Reaching 200”) projects. Find out more by emailing r200_projects@wycliffe.sg. *Ren loves bringing God’s stories to life in daily conversations. She was involved in the Teochew and Tamil Oral Bible Storying projects in Singapore and Malaysia respectively. Footnotes: 1 https://wycliffe.my/an-introduction-to-orality-bible-storying/ 2 The “One Story” method teaches the Bible as a single, interconnected narrative of redemption. It aims to make the Bible accessible to oral learners—people who prefer to learn through listening and speaking rather than reading—by using storytelling, discussion, and memorisation to help people internalise Scripture and pass it on to others. 3 Testers are people whom the stories are told to iteratively to check for understanding, naturalness and accuracy to the Bible text.

Crafting the Bible in Everyday Tamil By Kalene Lua, Wycliffe Singapore All smiles on the first day For the past two years, Wycliffe Malaysia has been facilitating the Vaaimoli Bible Programme, a project with a big dream: to craft oral Bible stories that speak directly to the hearts of Malaysia’s Tamil speakers. These stories are told in the vernacular Malaysian Tamil that people use every day, making them easy to understand, relatable, and deeply compelling. The hope? That these stories will not only reach Tamil speakers across Malaysia but also disciple new believers in a way that feels natural and authentic. A Team Rooted in Faith and Partnership Under the mentorship of two veteran Wycliffe Malaysia members in oral Bible storying, sisters Diana and Kanaga stepped up as full-time interns to form the project team. Their journey has been supported by the Anglican Diocese of West Malaysia and Wycliffe Singapore, showing the beauty of churches, agencies, and global partners working hand-in-hand to make God’s Word accessible. Storying Fellowship Groups: Listening, Retelling, Living the Word Another exciting part of the programme is raising awareness of Storying Fellowship Groups. These groups gather to listen, retell, and reflect on Bible stories together. It’s a simple yet powerful method that helps participants remember the stories more vividly and connect with them emotionally. Enjoying the discussion and the fellowship together! Reviewers listen to the stories and make private notes for discussion in the subsequent sessions. The Final Review: May 11–14 at Seminari Theoloji Malaysia As the project nears completion, the team organised a Final Review at Seminari Theoloji Malaysia, Seremban. By then, the team had already completed 34 oral Bible stories and conducted 24 Storying Fellowship Groups across Malaysia. Morning Storying Fellowship Group. Practice retelling what you just heard in the Storying Fellowship Group. The goal of the review was to ensure the stories meet four key elements of oral storytelling: cohesion, coverage, cultural relevance, and chronology. The turnout was nothing short of inspiring. While the team had hoped for at least three Tamil speakers, 19 participants showed up—many drawn simply by word of mouth. Among them were Tamil Christians with deep knowledge of the language and active ministry experience, enriching the discussions with their insights. Over four days, participants listened to audio recordings, debated word choices, and explored how listeners might engage with the stories. Even subtle differences—like choosing between “power” and “authority,” or “seat” and “throne”—were carefully weighed for cultural resonance. Experiencing Storytelling Firsthand Each morning began with devotions using the Storying Fellowship Group method: listening to a story, watching a dramatisation, retelling it and reflecting together. Many participants were struck by how memorable and impactful this approach was, with some eager to adopt it in their own small groups. In the small group, share what you learn from the story. Tell the big group your learning points. Diana’s Story: From Shelter to Storyteller One of the most moving moments came when Diana, now 22, shared her testimony. Growing up in an underprivileged, marginalised family of six siblings, Diana and her siblings spent their childhood moving between shelters. At one point, the siblings were separated when the family was asked to leave a shelter. Diana went on to complete up to Form 5 of her secondary school education, but Kanaga and her younger siblings had to stop their education prematurely. At a young age, Diana became a Christian, and through her Anglican church, learned about the Vaaimoli Bible project. With prayerful courage, she joined the team—and even brought her sister Kanaga along. Through the project, both sisters have grown in confidence, strengthened their Tamil and English, and discovered a new purpose in bringing God’s Word to others. The two sisters Kanaga and Diana in a meeting. Left-Right: Kanaga and Diana. Reflecting on the impact of the project, Diana shared: “If I have not joined this project, I think my life will become no different from others. My life will look mundane. In these two years, I have become more independent and learned how to manage my life spiritually, emotionally and financially. I also learned to relate to others, communicate with confidence and began to think for my family and my future.” The project had provided Kanaga with valuable experience. She explained, “I learned a lot about the stories in the Bible, their cultural and geographical background and other useful information. This project has also given me many first time experiences: first time holding the microphone and speaking in front of many people, telling Bible stories, facilitating the retelling practice and reflection. The Storying Fellowship Groups method itself is a highlight to me. Unlike other Bible study methods, Storying Fellowship Groups allow us to learn the Bible deeply, even without opening the Bible itself. Being able to facilitate these and see people learning through the process is a joy to me too.” Fellowship and Partnership By the end of the review, participants who had arrived as strangers left as friends. Beyond the hard work of reviewing stories, they enjoyed fellowship as Tamil speakers united by faith. Representatives from Wycliffe Malaysia, Wycliffe Singapore, the Anglican Diocese of West Malaysia and volunteers also joined, showing the Tamil community that they are not alone—others are standing with them in this mission. What’s Next? With 34 stories reviewed, the team is now revising them based on feedback. Soon, they’ll be published on the Vaaimoli Bible Programme website, social media channels, and a dedicated app. Looking ahead, the team hopes to recruit new members for the next phase, which will focus on spreading the stories and growing the Storying Fellowship Groups. For more information, please visit the following websites: Storying Fellowship Group https://youtu.be/2fcU7mTvgo0?si=q2DfeF2OIe2Pkus8 Vaaimoli Bible Programme https://www.vaaimolibible.org.my/

A Story from the Field sharing from Pearle, Simon and James' session on May 5, 2026. Pearle lived and worked in South Asia for over seven years, leading literacy and education programmes. Simon is a mother tongue translator championing the complex work of Bible translation, engagement and language development. His son, James, is a consultant-in-training assisting teams with exegesis and checking of translations. Introduction Pearle began by describing the situation in the country. Christians make up only about 2% of the total population, and although the Bible is available in the national language, it is not easily understood among the 123 language communities in the country. The mother tongues of many rural ethnic communities exist in oral but not written form. Simon and James’s stories Simon heard about Jesus Christ when he lad a student group from Singapore in 1984! Since 1985, he has worked on several Bible translations, including that for his own mother tongue. James has been involved in Bible translation for 20 years and is convicted that many need to hear and read God’s word in their heart languages, rather than in the dominant language. He told of an elderly lady who answered “yes” to all his survey questions because she could not understand the questions in the national language! Both of them conduct reading fluency programmes in three mountainous villages (K, W and M) which speak different languages. The reading practices aim to familiarise the people with the written scripts of their mother tongues so they can understand the Bible and know Jesus better. Last year, James trained some Christian leaders to read and write in their mother tongues, and to conduct Bible studies. He also develops training materials and resources in the three languages in consultation with local pastors and leaders. They have now worked through studies of Genesis where participants were taught to observe, interpret and apply what they read in the narratives, and were led to draw connections with the New Testament. (A pilot study on the Life of Jesus had previously been conducted.) Simon shared that about 29 groups of 15–20 participants each) meet weekly for Bible study, often after their church services. The facilitators engage all participants in continuous reading, each taking turns to read a few verses, encouraging them to grow in confidence and fluency over time. The classes also incorporate culturally appropriate activities, such as songs and the writing of ethnic music. Newcomers to these sessions are often surprised and impacted when they hear Christian participants sing and pray in their own mother tongue. Each lesson ends with prayer, and visitors receive a copy of the Bible in their own mother tongue. The group saw 13 new believers added to their number this past year! “The national language Bible is easy to read but difficult to understand; the Mother Tongue Bible is easy to understand but hard for reading.” ~ reading fluency class participant from another language community Highlights It has been a joy to see villagers come to know Christ through the reading fluency classes. Their traditional religion is animistic. But through the reading of Genesis, the Holy Spirit opened their hearts to the truth of the biblical Creation story, and they were pointed to the God of Creation who was absent in their indigenous mythologies. Another unexpected highlight has been the keen involvement of many faithful women from the villages. These women are typically responsible for caring for the elderly, children and the land while their husbands work in the city or abroad. Yet they willingly made a two-day journey to the capital to be trained in reading fluency so they can in turn teach other villagers what they have learned and to lead the Bible study groups. During the rainy summers, when Bible studies and literacy classes stop for the short agricultural season (mostly rice and millet), the women continue to meet to pray. Challenges Power supplies and internet connectivity are erratic and disrupt the Bible studies and the timely sharing of resources. Travel to these remote villages is also difficult, especially in the wet summer seasons. Some people in the villages do not welcome Christians, who are regarded as outsiders. They are despised for “eating cows” and believing in a “foreign” deity, and they often suffer social rejection, exclusion and even physical attacks. However, using their mother tongues helps counteract the perception that Christians are destroying the local culture (religion and language). James told the story of Ruth*, a woman who was thrown out of the family home for her faith. She had to live even more remotely and was prevented from connecting to the community’s water and power supply. There are strict anti-conversion laws. Christians can be heavily fined and even jailed if accused of proselytising or offending religious feelings. Please pray for these needs: Pray for more villagers to improve in their reading fluency so that they can read the Bible in their heart languages. Pray for God to work in the hearts of those who meet to study His Word. Pray that God’s word and the Holy Spirit will strengthen and encourage Christians facing persecution. Pray also that recent political upheaval will lead to changes that allow for greater openness to Christianity.

Title: Discipleship Across Cultures Date: 6 January 2026 (8-9:30pm) Speaker: Daniel Jesudason Daniel and his family served with Wycliffe in Papua New Guinea for 20 years in two language groups. Today, he is still actively serving as a pastor (part-time now), as well as in various organisations doing training and consultancy. On a personal note – he became a happy grandfather in Oct 2025! Discipleship – Whose work is it? Daniel dove straight into a very important point that underlies all discipleship. In Ezekiel 17:24b God said: ‘I the Lord have spoken, and I will do it.’ It is God who works in the hearts of people and keeps them faithful and growing spiritually. Daniel recounted a miracle earlier in his life where 30 teenaged boys prayed to receive Christ but he did not have an opportunity to follow up any of them. He was worried that they would not be discipled. By chance, 33 years later, he met one of them who is now an active and contributing church member. God preserved His own! What is “Christian” behaviour? Daniel asked everyone to state how a person could prove that he is a disciple of Jesus. What behaviour would display the actual intent of the heart? He gave the example of the poor widow who gave so little in her offering – some people would see her as unspiritual. But we all know what the Lord Jesus thought of her! He pointed out that although behaviour can be an indication of motivation, the same behaviour could also be the result of wrong motivation. Behaviour is also highly linked to cultural preferences and practices. When serving cross-culturally, we need to be discerning about what are biblical principles and what are our own preferences, and refrain from imposing behaviours from our own cultural context on other cultures. The betel nut dilemma Daniel said that, in certain contexts, local believers should be the ones to make decisions about what their church should and should not do. He used the example of betel nut chewing. Although betel nut is carcinogenic, for the Umanakaina people, chewing betel nut is common. Moreover, sharing betel nut is also used as a way to show forgiveness in their culture. Disallowing this would in effect be removing the way to show forgiveness. Should cross-cultural workers discourage or forbid the chewing of betel nut on health grounds? Daniel said that he and other Christian workers decided not to intervene. The local church eventually came to a decision that Christians could chew betel nut in the context of reconciliation and showing forgiveness, but they would not to encourage it for other reasons. The main learning point here was that local Christians should be allowed to discuss and come to a conclusion without outside interference. In order for them to do this, they need to have access to the Word of God in a language they understand well – that’s why Bible translation is needed! Patience is also required – these decisions can take years of Bible study and prayer, and will not be instantaneous. Betel nut

Article based on Stephen's sharing at Wycliffe Singapore's Stories from the Field online session on 1 Sep 2025. Stephen, a seasoned short-termer with multiple short-term experiences, began his sharing by greeting everyone with both ‘good morning’ and ‘good evening’ as so many people from other parts of the world attended this Zoom session!  His Journey with God into missions God piqued his interest in missions when he was 14 years old in 2003, when he went on a mission trip to North Thailand. It sparked his fascination with language learning and linguistics, which he single-mindedly pursued at the undergraduate and postgraduate levels, despite many naysayers.  In 2011, he went on a Wycliffe Discovery Trip to Thailand where he learned about language work among the ethnic groups. He counts this as the defining trip in his journey, where he realised the importance of delivering the Bible in the heart language to those who do not have a good grasp of the national language.  During his university vacations, he went back to the same place in Thailand which is a hub for translation of several ethnic languages. With each visit, he became more involved. He even collected language data for a grammar sketch of one of the languages for his undergraduate thesis! He went again to the same area in 2016–2018 as a short-term, full-time volunteer. This time, he was able to do more as he was already familiar with the work, people, culture and language. With every visit, the precious relationships he built with the local people grew and deepened. Through these short trips, Stephen’s eyes were opened to the needs of the people, and the kind of creativity needed for missions given the different situations on the ground, political or otherwise. Certainly, explicitly sharing the gospel is not always possible, but he thanked God for wisdom and opening of doors.  Mission trips vs Short-term service vs Long-term missions Stephen made a 3-way distinction between different types of service overseas.  Mission trips:  short and a good starting point. However, he noted that they had to be intentional about how they could serve, or they could end up being a burden to the local people instead. Short-term service:  6 months to 3 years. These are especially useful in places where it is difficult to get a long-term visa. However, he stressed that they should be focused on the same location so as to develop the relationships.  Long-term missions:  the ‘gold standard’ as they provide the best opportunities to learn culture and language and build relationships. However, the reality is that it is increasingly hard to get to some places where the needs are. Personal Reflections Stephen said that his many trips to the same location enabled him to learn by just observing, and also build friendships with the people. Living with the people, he saw up close the spiritual bondage in the tribal groups and learned not to take it lightly.  He shared that it was not just one-way helping and giving from missionaries to the local people; he learned a lot from the local people too. He was also very grateful for their help during the times when he suffered illnesses on the field. He particularly thanked the American missionaries who had welcomed him in his early trips and for their support and guidance. He was also grateful to the current Wycliffe Singapore Executive Director and his wife who were then serving in Thailand; they took him under their wing and are invaluable mentors to this day. Their bonding time included honey toast with ice cream and lots of missional insight!  Final advice For those thinking about whether to go on a short-term trip, Stephen’s advice is “Just go!”. No videos or photos can replace being there in person. He challenged listeners to pay attention to God’s guidance during the trip, and whether the Lord of the Harvest was calling them to go to the mission field. About the speaker: Stephen is a graduate of NTU's Linguistics and Multilingual Studies programme and Polis Institute Jerusalem. He was previously a Project Manager and Coordinator in the Council for World Mission. He is a volunteer leader in Wesley Methodist Church, and is passionate about languages, travelling, theology and sports.

August and June* have lived in Indonesia with their children since 2019, in Papua (formerly Irian Jaya) since 2021. They have two teenage children. August began by sharing about how God has led them through the years. They first met while both were doing postgraduate studies in England, and the rest is history! June returned to Singapore to fulfil her government bond, so August came along. They worked for 10 years in Singapore before August attended a local theological college and then the Canada Institute of Linguistics (CanIL).  Although August trained as an engineer, he had always been interested in languages. It turned out that grasping languages needed a good dose of logical thinking and making connections which his former training helped him develop.  A Changing Paradise  August described Papua as, on the surface, like a paradise. It comprises half of a huge island with mountains, forests and sea. The forest is home to a vast diversity of flora and fauna, including birds of paradise and wallabies! There are also about 200 different people groups and languages, many of which are in isolated, remote areas. However, this paradise is changing. Development, urbanisation, pollution and the internet are bringing problems and challenges to this province. August described a flight from a village to the city to illustrate aspects of the changing face of Papua. His observations: A local man wearing traditional tribal clothing alongside other locals wearing modern garb. An arrow stuck in the man’s chest (!), evidence of the continued violence between tribal groups. (He was seeking medical treatment.) Non-Papuan Indonesians outnumbering Papuans, the result of resettlement from more densely populated regions. Different faiths (seen from clothing). Widespread smartphone use. This brings blessings (e.g., a means to distribute scripture materials) as well as problems (e.g., access to gambling, pornography). Heart Language Bible translation & Transformation The gospel came to Papua 150 years ago, and the province is considered Christian today. However, the Bible (or part thereof) is not available in the heart language of most people. It was only about 50 years ago that there was a push for Bible translation in order to reach individual tribal groups in their own language.  Reaching these tribes with the gospel is only the first step; transformation of hearts and lives often takes much longer. Conflicts and violence continue even between tribes that had received the gospel, and the cycle of revenge is part of the culture. God’s Word can and must lead to transformed lives, but it can take many years. Bible Translation into Mapay*  August is currently part of team working to translate the New Testament into Mapay. This is a trade language which developed over the past 100 years or so along the coasts. It has significant grammatical differences from Bahasa Indonesia. As many migrate from the interior to the cities on the coasts, Mapay has become the mother tongue for about 40% of the population.  Translation began in 2012, and the team comprising mother tongue translators (MTTs), checkers and consultants hope to have it completely checked, typeset and printed by 2027. August helps train and mentor the MTTs and is also checking that the approximately 2,000 key terms used in the New Testament are clear, accurate and natural.  Scripture Engagement  Rather than make the people wait for the complete New Testament, once portions have been checked and approved, the team prints and distributes portions, and even some in comic form! For many Papuan Christians, this is the first Scripture they encounter in their own language. The portions of Scripture have been well received, and one man said that when the Bible in his language is printed, he would never get bored of reading it!  August told of one teacher who had only been taught one Bible story, which she taught over and over again. She was so happy to have so much material to teach from! The team has also prepared 52 lessons with Scripture portions – one for every week of the year – and trained Sunday School teachers to use them. Prayer Requests Pray for the team to work together to complete New Testament well. Pray for their protection from physical and spiritual harm. Pray for the people to have open hearts and a desire to engage with God’s word. Pray for August, June and their children as they continue to serve God in Papua. *pseudonym