angrezee mein nayi duniya anuvad maseehi yoonani shastra san 1950 mein nikaala gaya tha aur poori bible yaani pavitra shastra ka nayi duniya anuvad san 1961 mein prakashit kiya gaya tha. yah ek aisi bible hai jiska anuvad mool bhasha yaani ibrani, araami aur yoonani se kiya gaya hai. yah anuvad bilkul sahi hai aur aasani se padha jaa sakta hai. jab se yah bible nikli hai, tab se iska anuvad 120 se bhi zyada bhaashaon mein ho chuka hai aur ise padhkar laakhon logon ko faayda hua hai.

‘nayi duniya bible anuvad samiti’ is baat ko samajhti hai ki bible ka anuvad aisi bhasha mein kiya jaana chahiye jo aaj ke zamane ke logon ke dil ko chhoo jaaye. isliye is anuvad mein likhne ki shaili aur shabdon ke chunav ke maamle mein kuch khaas siddhaanton ko dhyan mein rakha gaya hai. yah isliye kiya gaya hai taaki aage bataye lakshyon ko haasil kiya jaa sake:

• naye zamane ki bhasha jo aasani se samajh aaye. is anuvad mein purane aur mushkil shabdon ki jagah aise shabd istemal huye hain jo aaj bahot aam hain aur aasani se samajh aate hain. udahran ke liye, “chhoochhe haath” bahot purana shabd hai aur bahot kam log ise samajhte hain, isliye iski jagah “khaali haath” likha gaya hai. (root 3:17) shabd “chitauni” aajkal itna istemal nahin kiya jaata aur iska matlab chetavni ho sakta hai. isse mool paath ka galat matlab nikaal sakta hai isliye “chitauni” ki jagah “yaad dilane ke liye hidayat” likha gaya hai. (bhajan 78:5) “ritumati” ki jagah “maahvari” istemal kiya gaya hai kyonki shabd “ritumati” aaj shaayad hi koi samajhta hai. (laivyavyavastha 12:5) ‘rakhail’ ki jagah “up-patni” likha gaya hai kyonki ‘rakhail’ aisi aurat ko kaha jaata hai jo kisi aadmi ke saath naajayaz rishta rakhti ho, jabki mool paath ke mutabik yahaan “up-patni” hona chahiye. (utpatti 35:22) “lahoo” ki jagah “khoon,” “swami” ki jagah “maalik,” “stri” aur “purush” ki jagah “aadmi” aur “aurat,” “hriday” ki jagah “dil,” “manushya” ki jagah “insan,” “vastra” ki jagah “kapde,” “satya” ki jagah “sachchai” aur “mrityu” ki jagah “maut” likha gaya hai kyonki ye aam bolchal ke shabd hain.—utpatti 4:10; 24:35; laivyavyavastha 13:29; bhajan 26:2; yirmayah 10:23; jakaryah 8:23; yuhanna 8:32; romiyon 5:12.

  mool bhasha ke jis shabd ka anuvad hindi—o.vi. bible mein “kharai” kiya gaya hai, woh zyadatar logon ko samajh nahin aata aur mool ibrani shabd ka sahi matlab nahin deta. “kharai” ke liye istemal honevale mool ibrani shabd ka matlab darasal “nirdosh” ya “bedag” hai. isliye is anuvad mein matlab ko dhyan mein rakhte huye kharai ke badle “nirdosh,” “nirdosh man,” “nirdosh chaalchalan,” “jismein koi dosh nahin” jaise shabd istemal kiye gaye hain.—yahoshoo 24:14; 1 raja 9:4; 1 itihas 29:17; ayyoob 1:8.

  kuch hindi baaibalon mein istemal hua shabd “pattharvah” itna jaana-maana shabd nahin hai. “pattharvah” ke liye mool bhaashaon mein jo shabd istemal hua hai uska matlab hai “pattharon se maar daalna.” israel desh mein maut ki saza ke laayak apradhi ko isi tarah maar daala jaata tha. isliye is bible mein “pattharvah” ke bajay “pattharon se maar daalna” likha gaya hai.—laivyavyavastha 20:27.

• bible ke shabdon ki sahi samajh di gayi hai. zyadatar baaibalon mein kuch aise shabd istemal huye hain jinse galat shikshaon ko badhava mila hai. udahran ke liye, ibrani shabd sheol aur yoonani shabd hades ka anuvad hindi baaibalon mein “adholok” kiya gaya hai. “adholok” ka matlab paatal samjha jaata hai, yaani dharti ke neeche aisi jagah jahaan insan marne ke baad bhi zinda rehta hai. magar mool bhaashaon mein sheol aur hades ka matlab kabraa hai jahaan sabhi murde dafan hain. isliye is sanskaran mein “adholok” ki jagah “kabraa” shabd ka istemal hua hai.—bhajan 16:10; preshiton 2:27.

  kai baaibalon mein ibrani shabd ruakh aur yoonani shabd nafma ka anuvad “aatma” kiya gaya hai jisse amar aatma ki galat shiksha ko badhava mila hai. ruakh aur nafma ka asal mein matlab hai saans. iske alava in shabdon ke ye matlab bhi hain: man ka swabhav, achhe ya bure swargdoot, jaan, man, shakti, pavitra shakti, josh, hava vagairah. isliye is sanskaran mein matlab ko dhyan mein rakhte huye inhin shabdon ka istemal kiya gaya hai.—utpatti 6:17; ginti 14:24; 1 raja 22:21; bhajan 31:5; neetivachan 18:12; daaniyel 4:8; matti 28:19, 20; luka 1:17.

  hindi baaibalon mein ek aur shabd ka istemal hua hai jo galat matlab deta hai, woh hai “kroos” jabki iske mool bhasha ke shabd ka matlab lakdi ka seedha khambha hai. aur jis khambhe par maut ki saza di jaati thi woh nukeela nahin hota tha jabki “sooli” ka matlab nukeeli chhad bhi ho sakta hai. isliye is anuvad mein “kroos” ya “sooli” ki jagah “kaath” shabd istemal kiya gaya hai. (vyavasthavivran 21:23; matti 27:31) usi tarah, shabd “dharmi” ya “dhaarmikta” ka matlab sirf dharm ko maanna ya dhaarmik hona samjha jaata hai jabki iske mool bhasha ke shabdon ka matlab nek, neki, sachcha, sahi kaam karna, nyay vagairah hai. isliye “dhaarmikta” ki jagah inhin shabdon ka istemal kiya gaya hai.—vyavasthavivran 33:21; nahemayah 9:8; ayyoob 34:17; 2 patras 3:13.

  aur bhi aise kuch shabd hain jo bahot-se log nahin samajhte ya unka galat matlab samajhte hain. isliye un shabdon ki jagah doosre shabdon ka istemal hua hai. jaise “punrutthan” ki jagah ‘mare huon ka fir se zinda hona,’ “bhoot saadhna” ya “bhoot-siddhi” ki jagah “mare huon se sampark karne ka daava karna,” “chhudauti” ki jagah “firauti,” “prerit” ki jagah “preshit” aur “kaleesiya” ki jagah “mandli.” usi tarah, jin shabdon ka laashanik aur shaabdik matlab hai unhein zyadatar vaise hi likha gaya hai. magar jahaan unhein likhne se atpata lag sakta hai, vahaan unka matlab anuvad kiya gaya hai aur un shabdon ko footnotee mein daal diya gaya hai jaise “munh,” “haath,” “sing” vagairah.—nirgaman 23:13; ginti 20:20; bhajan 148:14.

• padhne mein aasan. is anuvad mein hindustani bhasha ka istemal hua hai jo zyadatar log bolte hain taaki bible ka yah anuvad padhne aur samajhne mein aasan ho. iske alava, kuch naamon ki vartani bhi badli gayi hai taaki woh aasani se padhe jaayen. jaise daaniyyel ko daaniyel, kadorlaomer ko kador-laaomer, esarhaddon ko esar-haddon, mahershalalhashbaj ko maher-shaalal-haash-baz, nergalsareser ko nergal-shareser, parshandata ko parshandata, tilgatpilneser ko tilgat-pilneser.

is sanskaran mein neeche bataye kism ke footnotee hain:

• “ya” ibrani, araami aur yoonani shabdon ko anuvad karne ka doosra tareeka jisse matlab nahin badalta.—utpatti 1:2, “zordar shakti” par diya footnotee; yahoshoo 1:8, “dheemi aavaz mein padhna.”

• “ya shaayad” paath ka anuvad karne ka ek doosra tareeka jisse thoda alag matlab paayenge hai.—utpatti 21:6, “hansi khil uthegi”; jakaryah 14:21, “kanaani.”

• “shaa.” ibrani, araami aur yoonani shabdon ka shabd-ba-shabd anuvad ya mool paath se milta-julta matlab.—nirgaman 4:12, “main teri madad karoonga”; vyavasthavivran 32:14, “raseele angooron.”

• shabdon ka matlab aur usse judi jaankari shabdon ka matlab (utpatti 3:17, “aadam”; nirgaman 15:23, “maara”); naap-taul ki jaankari (nirgaman 30:13); sarvanam kiske liye hai (utpatti 38:5, “woh”); atirikt lekh aur shabdavli mein faaydemand jaankari.—utpatti 37:35, “kabraa”; matti 5:22, “gehennaa.”

is anuvad ki shurooat mein “parmeshvar ke vachan ko jaaniye” bhaag mein bible ki buniyadi shikshayen chand shabdon mein di gayi hain. bible ki aakhiri kitab ke turant baad “bible ki kitabon ki soochi,” “bible ke shabdon ki soochi” aur “bible ki shabdavli” di gayi hai. bible ki shabdavli mein samjhaya gaya hai ki kuch shabdon ka bible mein kya matlab hai. atirikt lekh “ka” mein yah jaankari di gayi hai: “bible ke anuvad ke siddhaant,” “ is sanskaran ki khaasiyatein,” “bible hum tak kaise pahunchi,” “ibrani shastra mein parmeshvar ka naam,” “maseehi yoonani shastra mein parmeshvar ka naam,” “chart: yahooda aur israel ke bhavishyavakta aur raja” aur “yeeshu ki zindagi ki khaas ghatnayen.” atirikt lekh “kha” mein nakshe, chart aur aisi jaankari hai jo bible ka gehrai se adhyan karnevalon ke liye faaydemand hai.

bible ki har kitab ke shuroo mein us kitab ke adhyayon ka saaransh aur usse judi aaytein di gayi hain, jisse poori kitab ki ek jhalak milti hai. har adhyay ke beech mein uski aayton se sambandhit doosri aayton ki ek soochi hai.