kuch log shaayad sochein ki agar bible ki har aayat ka shabd-ba-shabd anuvad kiya jaaye ya uska interlinear bible ki shaili mein anuvad kiya jaaye, to padhnevalon ko theek vahi jaankari milegi jo mool bhaashaon mein likhi gayi thi. lekin sach to yah hai ki isse zyadatar aayton ka sahi-sahi matlab nahin milega. iski kuch vajahon par dhyan deejiye:

• har bhasha ka apna vyakran aur shabd bhandar hota hai aur apni hi vaakya rachna hoti hai aur ye doosri bhaashaon se bilkul alag hote hain. ibrani bhasha ke professor s. r. driver ne likha ki har bhasha ka “na sirf vyakran aur udgam doosri bhaashaon se alag hota hai, balki . . . vicharon ko vaakyon mein pirone ka tareeka bhi apne aap mein anokha hota hai.” har bhasha mein sochne ka apna hi ek tareeka hota hai. professor driver yah bhi kehte hain, “isliye sabhi bhaashaon mein vaakya rachna ek jaisi nahin hoti.”

• aaj ke zamane ki kisi bhi bhasha ke shabd aur vyakran us ibrani, araami aur yoonani bhasha se hoo-ba-hoo nahin milte jinmein bible likhi gayi thi. isliye agar bible ka shabd-ba-shabd anuvad kiya jaaye to woh samajh nahin aayega ya fir galat matlab de sakta hai.

• ek shabd ke kai matlab ho sakte hain aur ek vaakya mein us shabd ka jo matlab hota hai doosre vaakya mein usi ka matlab bilkul alag hota hai.

kuch aayton mein ibrani ya yoonani bhasha ka shabd-ba-shabd anuvad kiya jaa sakta hai, magar aisa karte vakt anuvadakon ko bahot saavdhani baratni chahiye.

aage kuch udahran diye gaye hain jo dikhate hain ki agar shabd-ba-shabd anuvad kiya jaaye to kaise galat matlab nikaal sakta hai:

• bible ki mool bhaashaon mein shabd “so” aur “so gaya” ka matlab sachmuch ki nind sona ya maut ki nind sona ho sakta hai. (matti 28:13; preshiton 7:60) jin aayton mein ‘sone’ ka matlab maut hai, vahaan bible ke anuvadak ‘maut ki nind sona’ likh sakte hain. isse aaj ke zamane ke logon ko aisi aaytein padhkar galat matlab nahin milega.—1 kurinthiyon 7:39; 1 thisslunikiyon 4:13; 2 patras 3:4.

• ifisiyon 4:14 mein preshit paulus ne ek yoonani shabd istemal kiya jiska shabd-ba-shabd anuvad hai, “insanon ka paasa khelne mein.” darasal yah ek pracheen muhavra hai jiska matlab hai paase ke khel mein doosron ko dhokha dena. zyadatar bhaashaon mein agar is muhavre ka shabd-ba-shabd anuvad kiya jaaye to koi tuk nahin banega. lekin agar kuch aisa kaha jaaye ki ‘insan unhein behka lete hain’ to matlab saaf-saaf samajh aayega.

• romiyon 12:11 mein ek yoonani shabd istemal hua hai jiska shaabdik matlab hai “pavitra shakti ka ubaalna.” ye shabd hindi bhasha mein sahi matlab nahin dete isliye is bible mein inka anuvad “pavitra shakti ke tej se bhare raho” kiya gaya hai.

• mashhoor pahadi updesh mein bataye yeeshu ke kuch shabdon ka anuvad aksar yoon kiya jaata hai: “dhanya hain woh, jo man ke deen hain.” (matti 5:3, hindi—o.vi.) lekin “man ke deen” ye shabd mool bhasha ke shabdon ka sahi matlab nahin dete, kyonki yeeshu yahaan logon ko namra hone ki seekh nahin de raha tha balki yah sikha raha tha ki khush rehne ke liye unhein is baat ka ehsas hona chahiye ki unhein parmeshvar ke maargdarshan ki zaroorat hai, sirf khaane-peene ki zaroortein poori karne se khushi nahin milegi. (luka 6:20) isliye kuch baaibalon mein iska anuvad aise kiya gaya hai: “jinmein parmeshvar se maargdarshan paane ki bhookh hai” ya “jo jaante hain ki unhein parmeshvar ki zaroorat hai.” ye anuvad mool bhasha ke shabdon ka sahi-sahi matlab dete hain.—matti 5:3; the new testament in modern english.

• kai aayton mein ek ibrani shabd ka anuvad “jalan” kiya gaya hai yaani kisi kareebee rishtedar ke vishvasghat karne par gusse se bhar jaana ya doosron ki cheezen dekhkar unse irshya karna. (neetivachan 6:34; yashayah 11:13) lekin doosri aayton mein usi ibrani shabd ka istemal ek achhe gun ke liye hua hai. jaise yahova ka “josh” ya apne logon ko bachane ki uski zabardast ichha ya yahova ki maang ki “sirf usi ki bhakti ki jaaye.” (nirgaman 34:14; 2 raja 19:31; yahejkel 5:13; jakaryah 8:2) usi shabd ka istemal parmeshvar ke vafadar logon ke “josh” ke liye bhi kiya jaa sakta hai jo woh uske liye aur uski upasna ke liye dikhate hain. saath hi, yah batane ke liye ki ‘unse yah bardasht nahin hota ki log parmeshvar ke siva kisi aur ki upasna karein.’—bhajan 69:9; 119:139; ginti 25:11.

• insan ke haath ke liye ibrani bhasha mein jo shabd hai, uske kai matlab hain. isliye matlab ko dhyan mein rakhte huye us shabd ka anuvad “taakat,” “adhikar” ya “udarta” kiya jaa sakta hai. (vyavasthavivran 32:27; 2 shamooel 8:3; 1 raja 10:13) pavitra shastra ka nayi duniya anuvad mein is shabd ka kareeb 40 alag-alag tareekon se anuvad kiya gaya hai.

in baaton ko dhyan mein rakhte huye hum samajh sakte hain ki bible ka anuvad karte vakt ibrani ya yoonani bhasha ke kisi shabd ke liye har baar ek hi shabd istemal kar lena sahi nahin hoga. ek anuvadak ko soch-samajhkar tay karna hoga ki mool paath mein jo likha hai uska sahi anuvad karne ke liye use apni bhasha mein kaun-se shabd istemal karne honge. iske alava, vaakyon ki rachna bhi uski bhasha ke vyakran ke niyamon ke hisab se honi chahiye taaki anuvad padhne mein aasan ho.

par saath hi aayat mein jo likha hai use doosre shabdon mein kehte vakt apni marzee se tabdeeliyaan nahin ki jaani chahiye. jo anuvadak mool paath ka apni man-marzee se anuvad karta hai, woh uska galat matlab de sakta hai. kaise? woh shaayad mool paath ke asli matlab mein apne vichar milakar batayega ya mool paath ki kuch zaroori jaankari nikaal dega. isliye jis bible mein mool paath ko apne shabdon mein samjhaya jaata hai aur poori chhoot lekar anuvad kiya jaata hai, woh bhale hi padhne mein aasan lage magar use padhne se ek vyakti ko woh sandesh nahin milega jo mool paath mein diya gaya hai.

ek anuvadak jin dhaarmik shikshaon ko sakhti se maanta hai woh bhi uske anuvad par asar kar sakti hain. misal ke liye matti 7:13 kehta hai: “khula hai woh raasta, jo vinash ki taraf le jaata hai.” kuch anuvadak jo shaayad apni dhaarmik shikshaon ko lekar bahot kattar the, unhonne apne anuvad mein yahaan “vinash” ki jagah “narak” shabd istemal kiya jabki yoonani bhasha mein jo shabd istemal hua hai uska asli matlab “vinash” hai.

bible ke anuvadakon ko is baat ka bhi dhyan rakhna chahiye ki bible aam logon ki bhasha mein likhi gayi thi jaise kisanon, charvahon aur machhuvaron ki. (nahemayah 8:8, 12; preshiton 4:13) isliye ek achha anuvad vahi hoga jise padhne par nekdil log bible ka sandesh aasani se samajh paayen, fir chahe woh kisi bhi maahaul mein pale-badhe hon. aise shabdon ka istemal karna behtar hota hai jo zyada bole jaate hain aur aasani se samajh aate hain, bajay un shabdon ke jo aam log shaayad hi istemal karte hain.

bible ke kai anuvadakon ne apne anuvad se parmeshvar ka naam, yahova nikaalkar aisa kaam kiya hai jise woh kisi bhi tarah sahi nahin thehra sakte. isliye aaj ke anuvadon mein yah naam nahin paaya jaata jabki bible ki pracheen hastlipiyon mein yah naam diya gaya hai. (atirikt lekh ka4 dekhein.) kai anuvadon mein is naam ki jagah “prabhu” jaisi upadhiyaan likhi gayi hain. aur kuch anuvadon mein to is sachchai ko chhipa diya gaya hai ki parmeshvar ka ek naam bhi hai. misal ke liye, yuhanna 17:26 mein yeeshu ki jo prarthna darz hai, uska anuvad kuch baaibalon mein aise kiya gaya hai: “mainne tere baare mein unhein bataya hai” aur yuhanna 17:6 mein likha hai: “mainne tujhe un par zahir kiya hai jinhein toone mujhe diya tha.” lekin yeeshu ki prarthna ka sahi anuvad yah hai: “mainne tera naam unhein bataya hai” aur “mainne tera naam un logon par zahir kiya hai jinhein toone duniya mein se mujhe diya hai.”

nayi duniya anuvad ke pehale angrezee sanskaran ke parichay mein yah likha tha: “hamne shastra ka anuvad apne shabdon mein nahin kiya hai. is poore anuvad mein hamari yahi koshish rahi hai ki jahaan tak ho sake hum shabd-ba-shabd anuvad karein, basharte yah itna atpata na ho ki paath ka matlab samajhna mushkil ho jaaye. aur mool bhasha ke jin muhavaron ka anuvad aaj ke angrezee muhavaron se kiya jaa sakta hai vahaan unka istemal kiya gaya hai.” isliye ‘nayi duniya bible anuvad samiti’ ne jahaan tak ho sake, is anuvad mein aise shabd ya shabd-samooh istemal kiye hain jo mool ibrani aur yoonani paath ki shaili jaise hon, par saath hi unhonne dhyan rakha hai ki jin aayton mein aisi shaili ka istemal karne se unhein padhne mein atpata lagega ya aayton ka sahi matlab samajh nahin aayega vahaan unka istemal na kiya jaaye. isliye yah bible aasani se padhi jaa sakti hai aur padhnevala poora yakeen rakh sakta hai ki parmeshvar ne apni prerna se jo sandesh likhvaya tha uska is bible mein sahi-sahi anuvad kiya gaya hai.—1 thisslunikiyon 2:13.