By Kyrsoibor Pyrtuh
This year, for Christmas readings and reflection, I am using the Khasi vernacular New Testament Bible which was translated and published in 1871, by the British and Foreign Bible Society. This edition of the Khasi New Testament is available online, whereas the complete first edition of the Khasi Bible (both Old and New Testament) published in 1891 and 1897 respectively is not available and perhaps a few copies are being kept in Libraries within India and abroad, like the Serampore College Archive, West Bengal, the National Libraries in Wales and Scotland etc. I would appreciate if there is any Khasi Methodist-Presbyterian family who still possesses and preserves the first edition of Khasi Bible.
Since its publication, the Khasi language has undergone significant development, reflecting changes in sentence structure, vocabulary, and spelling. For instance, the name of Jesus’ biological father is rendered as “Iosiph,” while Jesus himself is referred to as ” Iísous Khristos” in this older translation. These variations illustrate the evolution of the Khasi language over nearly a century and a half.
While reflecting on the birth of Iísous Khristos we can appreciate the rich heritage of the Khasi language and its capacity to convey profound truths across generations. It’s a reminder of the enduring nature of the Christmas message, even as the language we use to express it continues to change.
The 1871 Khasi Bible New Testament and Khasi Bible CL version 2016:
In this, let me quote the Bible verses from the two Khasi Bible versions which spanned nearly 150 years. This will help see the development of the Khasi language and style of writing and translations. These verses also formed the basis of the Christmas reflection.
These are the verses quoted from both versions- “Uta u angelous u la ong te ha ka, Tó wat sheptieng Kó Mari; naba pha la shem ka jingaiei bad u Blei: te ha khymĺh, pha’n punkhŭn ha la ka kypoh, bad ban pha’n khǎ ia u khŭn, bad pha’n khot ia ka kyrteng jong u U Iísous” (Loukas I:30-31, Ka Jiutang Ka Bathymmai 1871) Whereas, the Khasi Bible CL version 2016 reads- “U angel u la ong ha ka, To wat sheptieng ko Mari; U Blei u la sngewbha ia pha, Phan sa punkhun bad phan kha ia u khun, bad phan kyrteng ia u U Jisu” (Loukas 1:30-31, Khasi Baibl, CL Version). The English translations of these verses are, “Then the angel said to her, “Do not be afraid, Mary, for you have found favour with God. Behold, you will conceive in your womb and bear a son, and you shall name him Jesus (Luke 1:30-31). And in Luke 4:18 it reads, “U Mynsiim U Trai u ha nga, naba kumta u la pynsléh ia nga ba’n ialap ka jingiathŭhkhăna-babhă ha ki baduk; U la phah ia nga ba’n pynkhíah ia ki-ba-la-pait dohnŭd, ba’n ialap ia ka jingpyllait-noh…ka jingpyllait ia ki-ba-la-ban-shitom…”(Ka Jiutang Ka Bathymmai 1871). In the 2016 Khasi Baibl CL version- “U Mynsiem jong u Trai u la ong ha nga, namar ba u la jied ia nga ban wallam ka khubor babha ha kiba duk. U la phah ia nga ban pynbna ka jingpyllaitluid…ban pyllait ia kiba la shah ban bein…” In English it reads thus, “The Spirit of the Lord is upon me, because the Lord has anointed me. He has sent me to preach good news…To proclaim release…to liberate the oppressed…”
Comparison between the 1871 and 2016 Khasi Bible Versions:
The two Khasi Bible translations— the Khasi Bible New Testament of 1871 and the Khasi Bible CL version 2016— showcase the evolution of the Khasi language and its stylistic development over nearly 150 years. A poignant illustration of this progression can be found in the verses mentioned above, which form the basis of the Christmas message. Apart from the Methodist-Presbyterian Khasi Bible, there is also the Catholic Khasi Bible called ka “Baibyl Khasi Katholik”. The revised edition of the Baibyl Khasi Katholik, was published in 1992. In the introduction it is stated, that the translation was done by tracing back to the original Biblical languages (i.e, Hebrew, Greek, and Aramaic) and then translating them into the language that is relatable and commonly understood in contemporary society. The translators aimed to use the Khasi language in its original form to convey the message of the Bible. This approach stresses the importance of contextualizing the translation of Scripture to ensure that it remains relevant and meaningful to the target readers.
The evolution of the Khasi Bible from 1871 to 2016 not only mirrors changes in the Khasi language but also highlights the ongoing effort to make scriptural texts accessible and relevant to contemporary speakers. The above mentioned verses, central to the Nativity story of Jesus, invite reflection on the profound themes of hope and divine intervention for the battered and bruised contemporary world. We are facing numerous challenges and crises, whether it is the political, economic, environmental and societal. But the celebration of the birth of Iísous Khristos is the vivid reminder that resilience, resistance against the de-humanizing forces and hope persist.
Christmas Message: From the Manger in Bethlehem to Nazareth Manifesto:
The Christmas season has once again arrived. It is a season of hope and love, but I am deeply troubled to learn that the genocide, which began more than a year ago, in Gaza continues unabated and one shares with the angst of millions across the world who deplore the killings of innocent, especially children. According to the Save the Children Report, “the occupied Palestinian territory is now ranked as the deadliest place in the world for children: about 30% of the 11,300 identified children killed in Gaza were younger than five and Gaza currently has the highest rates of child malnutrition globally”. The killings of innocent people is not the answer to any problem and no one will be able to convince this writer that the solution to the problem is to kill children.
As we contemplate on the birth of Iísous Khristos, it is important to situate the nativity story in the present Palestinian-Israeli conflict which is devastating. Bethlehem, located in the West Bank under the Palestinian State, is known for its historical and religious significance but has also been a focal point of tension and violence, especially in the context of Israeli military occupation. Nazareth, predominantly an Arab city within Israel and it is also the city which had survived the 1948 Nakba. It has its own unique historical narrative of the region and the complexities of Arab-Israeli relations today.
The theme from the Manger in Bethlehem to Nazareth Manifesto is replete with the idea which emphasizes on the continuity of Jesus’ life and mission from His birth to His early life in Nazareth. The popular Christmas narrative about Jesus in a manger is not devoid of the historical context, that two thousand years ago when Jesus was born, Palestine was under the occupation of foreign regime, i.e. the Romans, which was as brutal as any other occupied rulers found in modern times. The first Christmas occurred during a dreadful time in the history of what was already a troubled and turbulent land. When Mary was conceived with the child (Jesus) they returned to Bethlehem to register for the census, and it was no coincidence that the time had arrived for her to give birth. Despite both Joseph and Mary being son and daughter of Bethlehem, they did not own land and Mary couldn’t find a place to lay her newborn as they were displaced by the Roman occupation.
Undoubtedly, the historical events and experiences under Roman occupation had a profound impact on Jesus’ thought and life, influencing his messages, actions, and the way he engaged with the religious and social issues of his time. In other words, these events helped him formulate the Nazareth Manifesto which became his guiding philosophy throughout his ministry. Towards the beginning of his ministry, Jesus published and launched his manifesto in the synagogue in Nazareth. Luke tells us about the public announcement of the Manifesto in Luke 4:14-30 and it entails both the spiritual and social aspects in which it address issues of socio -economic and political justice, emphasizing the need to care for the marginalized and oppressed.
The Nazareth Manifesto also reflects Jesus’ formative years in relation to His ministry and teachings, whereby hope, peace and justice are significant kerygmatic themes. Rev Munther Isaac, Lutheran Pastor of Bethlehem once rued, “The Challenge is to look at the Palestinian-Israeli conflict through the eyes of Jesus. He believes that many Western Christians engage in false spirituality when they don’t ask what Jesus would do when dealing with such a conflict”.