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- Submitted: Nov 23 2015 08:00 PM
- Last Updated: Mar 15 2017 04:45 AM
- File Size: 8.69MB
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- Author: Salai Tin Aung
- Suggest New Tag:: Matu, Matupi, Batu, Chin, Matupi Bile, Matu Ollung, Matupi Chin
- MySword Version:: 1.X
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Salai Tin Aung
Suggest New Tag::
Matu, Matupi, Batu, Chin, Matupi Bile, Matu Ollung, Matupi Chin
Matupi Bible Translation Project
“This Book [is] the most valuable thing that this world affords. Here is Wisdom; this is the royal Law; these are the lively Oracles of God.” “God’s sacred Word. is that inestimable treasure that excellent all the riches of the earth.” This assessment of the Bible is the motivating force behind the publication of the Matupi Chin Standard Bible.
The Matupi Chin Standard Bible (MCSB) stands in the classic mainstream of Matupi Bible translations. In that stream, faithfulness to the text and vigorous pursuit of accuracy were combined with simplicity, beauty, and dignity of expression. Our goal has been to carry forward this legacy for a new century.
To this end each word and phrase in the MCSB has been carefully weighed against the original Hebrew, Aramaic, and Greek, to ensure the fullest accuracy and clarity and to avoid under-translating or overlooking any nuance of the original text.
The MCSB is an “essentially literal” translation that seeks as far as possible to capture the precise wording of the original text and the personal style of each Bible writer. As such, its emphasis is on “word-for-word” correspondence, at the same time taking into account differences of grammar, syntax, and idiom between current literary Matu and the original languages. Thus it seeks to be transparent to the original text, letting the reader see as directly as possible the structure and meaning of the original.
In contrast to the MCSB, some Bible versions have followed a “thought-for-thought” rather than “word-for-word” translation philosophy, emphasizing “dynamic equivalence” rather than the “essentially literal” meaning of the original. A “thought-for-thought” translation is of necessity more inclined to reflect the interpretive opinions of the translator and the influences of contemporary culture.
Every translation is at many points a trade-off between literal precision and readability, between “formal equivalence” in expression and “functional equivalence” in communication, and the MCSB is no exception. Within this framework we have sought to be “as literal as possible” while maintaining clarity of expression and literary excellence. Therefore, to the extent that plain Matu permits and the meaning in each case allows, we have sought to use the same Matu word for important recurring words in the original; and, as far as grammar and syntax allow, we have rendered Old Testament passages cited in the New in ways that show their correspondence. Thus in each of these areas, as well as throughout the Bible as a whole, we have sought to capture the echoes and overtones of meaning that are so abundantly present in the original texts.
As an essentially literal translation, then, the MCSB seeks to carry over every possible nuance of meaning in the original words of Scripture into our own language. As such, it is ideally suited for in-depth study of the Bible. Indeed, with its emphasis on literary excellence, the MCSB is equally suited for public reading and preaching, for private reading and reflection, for both academic and devotional study, and for Scripture memorization.
The MCSB also carries forward classic translation principles in its literary style. Accordingly, it retains theological terminology—words such as grace, faith, justification, sanctification, redemption, regeneration, reconciliation, propitiation—because of their central importance for Christian doctrine and also because the underlying Greek words were already becoming key words and technical terms in New Testament times.
The MCSB lets the stylistic variety of the biblical writers fully express itself—from the exalted prose that opens Genesis, to the flowing narratives of the historical books, to the rich metaphors and dramatic imagery of the poetic books, to the ringing rhetorical indictments in the prophetic books, to the smooth elegance of Luke, to the profound simplicities of John, and the closely-reasoned logic of Paul.
In punctuating, paragraphing, dividing long sentences, and rendering connectives, the MCSB follows the path that seems to make the ongoing flow of thought clearest in English. The biblical languages regularly connect sentences by frequent repetition of words such as “and,” “but,” and “for,” in a way that goes beyond the conventions of literary English. Effective translation, however, requires that these links in the original be reproduced so that the flow of the argument will be transparent to the reader. We have therefore normally translated these connectives, though occasionally we have varied the rendering by using alternatives (such as “also,” “however,” “now,” “so,” “then,” or “thus”) when they better capture the sense in specific instances.
In the area of gender language, the goal of the MCSB is to render literally what is in the original. For example, “anyone” replaces “any man” where there is no word corresponding to “man” in the original languages, and “ (pilnam) people” rather than “(hlang rhoek/ hlang hli) men” is regularly used where the original languages refer to both men and women. But the words “man” and “men” are retained where a male meaning component is part of the original Greek or Hebrew. Similarly, the Matu word “manuca” (translating the Greek word adelphoi) is retained as an important familial form of address between Fellow-Jews and Fellow-Christians in the first century. A recurring note is included to indicate that the term “manuca” (adelphoi) was often used im Matu to refer to both men and women, and to indicate the specific instances in the text where this is the case.
The inclusive use of the generic “anih (he or she)” has also regularly been retained, because this is consistent with similar usage in the original languages and because an essentially literal translation would be impossible without it. Similarly, where God and man are compared or contrasted in the original, the MCSB retains the generic use of “man” as the clearest way to express the contrast within the framework of essentially literal translation.
In each case the objective has been transparency to the original text, allowing the reader to understand the original on its own terms rather than on the terms of our present-day culture.
The MCSB is based on the Masoretic text of the Hebrew Bible as found in Biblia Hebraica Stuttgartensia (2nd ed., 1983), and on the Greek text in the 1993 editions of the Greek New Testament (4th corrected ed.), published by the United Bible Societies (UBS), and Novum Testamentum Graece (27th ed.), edited by Nestle and Aland.
The Matupi Chin Standard Bible, is a project of the Global Bible Initiative, which is an organization working to produce updated and readable translations in many main languages, organized by a team of prominent Bible scholars and linguistic experts, benefiting from the most up-to-date technology.The MCSB Bible text can be viewed with inline Strong’s. When only the text is displayed on the screen, the user simply taps a word to display the dictionary information. When the text and the numbers are displayed, tapping a number will accomplish the same thing.A developmental copy of the MCSB® itself was used within this software program to facilitate cross-checking during the translation process—something never done before with a Bible translation.
About This Version
The Matupi Chin Standard Bible is being released as books of the Hebrew and Greek Bible are completed and new features are developed. The present edition includes all of the books of the Hebrew Bible and is the first edition to include the Enhanced Strong’s Hebrew and Greek Lexicon number. That means MCSB can be set up to look up any Hebrew word or Greek word in double-clicking on that word. This can be particularly useful with the “View Inline Strong’s/TVM” feature in Matupi Chin Standard Bible on theWord Bible software. This edition is still a work-in-progress, with further revisions and editing forthcoming.
To God’s Honor and Praise
We know that no Bible translation is perfect or final; but we also know that God uses imperfect and inadequate things to his honor and praise. So to our triune God and to his people we offer what we have done, with our prayers that it may prove useful, with gratitude for much help given, and with ongoing wonder that our God should ever have entrusted to us so momentous a task.
Soli Deo Gloria!—
To God alone be the glory!