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newsletter-050921

Autumn 2021, Newsletter on the Tuvan project

The 1st edition of the Tuvan Bible was highly appreciated by reviewers and the Tuvan public. However, it was recently decided to start a Bible revision project at a meeting of the translation team with Tuvan church representatives. Why is this necessary? The Tuvan project exegete, IBT’s director Vitaly Voinov answers this question:

“Whatver a human being can produce is never perfect. Even if you are highly professional in what you do, there is always the chance that time and a new perspective will show you what could be improved. Moreover, language and culture are never static, so translation too needs to keep up with ongoing developments. As the ancient Greeks used to say, πάντα ρεῖ – ‘everything flows’ – including language and culture. And we as Bible translators need to accept this and adapt to it. Many Bible scholars believe that ideally every generation should have its own Bible translation.”

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Summer 2021, Newsletter on the Kalmyk project

Nina, a field tester in the Kalmyk Bible translation project, is one of the earliest local workers to get involved in IBT activities in Russia. She started her work with IBT in 1992 and has continued to the present day. When I asked her how she began working on Bible translation and whether she was chosen for this task because she was a language scholar or a Christian believer, she at first could not answer my question. It seemed that the exact reason was still a mystery to Nina herself. We started unravelling the tangle of that period of her life together.

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As I looked through the Tabasaran-Russian dictionary developed by Selina (a pseudonym), a Tabasaran linguist, a thought flashed through mind: “It must feel odd you to pray to God in Russian, where the word ad ‘hell’ sounds the same as the word ad ‘glory’ in your mother tongue.” Selina is the field-tester and local co-ordinator in IBT’s Tabasaran Bible translation project, and I also knew that she is a Christian believer. However, when I voiced my guess that she probably uses Tabasaran, and not Russian, in her church, she laughed merrily at my total ignorance. “Do you really think that there are so many Christians among my people that we could have opened a Tabasaran church?” she shrugged. “There are just two Christians on our translation team: the translator and myself. The rest of the team members are Muslims, as are the absolute majority of Tabasarans. Of course we have to attend a Russian-language church.”

 

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October 2020

IBT has published a special English-language book dedicated to its silver anniversary of being a fullfledged Russian organization. The present volume is a compilation of IBT newsletters dealing with our various Bible translation projects, written by IBT staff member Tanya Prokhorova over the course of the past decade based on her interviews with project workers. The golden thread that runs through all of these newsletters is Tanya’s focus on the human face of IBT. It is not only about producing a good translation of the Bible into many languages (although this is undoubtedly a key part of the process), but about serving people – many people, different people, from a large variety of backgrounds, who happen to speak many different languages. In other words, the final goal of our work is human-centric, not book-centric. And this translation work is not only done for people, but by people – once again, many people, different people, from a large variety of backgrounds.

 

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Autumn 2020 Newsletter

During the covid-19 quarantine, it was impossible to hold in-person training seminars, so IBT’s planned seminar on translating two of the Minor Prophets was conducted as a webinar. The texts of Habakkuk and Malachi make up only a small part of the full Bible, only 7 chapters in all. Let us mentally project ourselves into this webinar. Specifically, you and I are taking part in a discussion focused on an even smaller fragment – a single Biblical verse, Malachi 2:2. We see this text through a Zoom-conference window. The selected verse is not particularly difficult exegetically. But it turns out to be quite complex in terms of different perceptions of the same concepts held by different cultures.

Here is Mal 2:2 in the Revised Standard Version: “If you will not listen, if you will not lay it to heart to give glory to my name, says the Lord of hosts, then I will send the curse upon you and I will curse your blessings; indeed I have already cursed them, because you do not lay it to heart.” What is a “blessing”? And a “curse”? When using these words today...

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Autumn 2019 Newsletter on the Kurdish project

In the old Buddhist legend, Prince Siddhartha Gautama (who became the Buddha) started his spiritual journey after he saw an old person, a sick person and a dead person for the first time. “What do we live for, if all are destined to die?” he asked, and his sincere questioning gave start to one of the world religions.

From several Kurdish testimonies, we see that for many Kurds who became followers of Christ, the very beginning of their life quest was absolutely the same. Both for our senior team member, who is the long-term translator, and for a younger team member, who has been a philological editor and an external reviewer of the Kurdish Scripture translation for several years, the path that finally led them to Christ started at the age of 8 or 9 years old with a realization that death awaits all. Our translator’s story was surprisingly similar to Prince Gautama’s: he saw a dead person being carried through their village to his funeral. The younger team member (let’s call him Alex) had a different life story: he was one of six children, and the only one who lived past childhood. At the age of 4 or 5 Alex lost his last remaining brother, and at the age of 8-9 his mind and heart became restless, tormented and hypnotized by questions about the inevitability of death and the meaning of life.

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