Translation, Keivom and Luther -David Buhril

“Know that no one can have indulged in the Holy Writers sufficiently, unless he has governed churches for a hundred years with the prophets, such as Elijah and Elisha, John the Baptist, Christ and the apostles… We are beggars: this is true.”

-Martin Luther

I witnessed history on March 28, 2004. That was when New Testament of the Bible, (Baibul) Delhi Version, translated by L Keivom was released in Delhi. That was the only Sunday that I could remember in that year. I said to myself that it is Keivom’s richest fruit. Not only that, it will always continue to be the most important and useful work of his life. Today (October 7, 2007), history repeats again. Zoramkhawvel will stand on this foundation. Delhi Version could attain universal attention if the translated language, Hmar, could be read by every tongue. L Keivom is not the first translator of the Bible in Hmar. However, he is, by far, the greatest translator of the Hmar Bible. Despite the inevitable shortcomings in any translation, which L Keivom also agreed, Delhi Version has the richness to throw the older translation into the shade and even out of use. But I am afraid if Keivom’s work and Delhi Version would halt any other attempt to translate the Bible in Hmar.

Delhi Version stands out with a difference due to the interplay of various factors, which Keivom sufficiently exercised. It is almost as true as the Gospel that translation of the Book in any languages of the “tribes” or “natives” was not done from Hebrew, Aramaic, Greek or Latin. I doubt if we could own a better translation if it is translated from those languages. More importantly, many forces and factors carved Delhi Version to possess that cutting edge, which was missing from the earlier translations. Keivom may not hold any watery degree from a theological college. However, he fitted perfectly as a born again believer to translate the Book in the pursuit of the truth embedded in the holy words, which, otherwise, is almost lost in bad translation. Besides that, his unquestionable interest in translation, scientific methodology adopted to understand language (Hmar and Lushai), diverse cross cultural exposure, in-depth understanding of history and the interplay and inter-relation of history, politics, economy, culture, act to enhance better translation. Not only that, Keivom is well read, and his comparative study of different versions of the Book would no doubt do better than merely  possessing a dangerous ounce of Hebrew, Greek, or Latin. Indeed he is not a slave to any of the degenerating denominations, their unholy inclinations, polluted pulpit and their seemingly secret sheep stealing game. His oiled-like balance, just, integrity and order character would not allow him to sell the truth for anything. Not even for thirty silver coins. That save Delhi Version from the sectarian or denominational imperfections, defective knowledge and ingrained prejudices. Besides, Keivom familiarity with the truth and love hidden in the will of God, faith in the revealed word of God, enthusiasm for the Gospel added as rare combinations. In short, Delhi Version is the child of the theologian, historian, linguist, philosopher, visioner, writer and translator embedded in Keivom. Moreover, Keivom possessed what it takes to boast like Martin Luther who responded to his critics by saying that he is learned, he is a preacher, a disputator, writer, philosopher. Not only that Keivom could, like Martin Luther, say with authority that he could expound Psalms and Prophets like his critics could not. Most of all he can equally say, like Martin Luther, that he can translate, which his critics could not. While Martin Luther called his critics (Papstesel) “pope donkeys”, Keivom prefer to repeat Christ saying : “Father forgive them for they know not what they do.”

While the tribe of theologians believe in knocking the gates of Hebrew, Latin or Greek to translate the Bible, Keivom digress and translate the Book to make it a people’s book in pulpit, street, house and for those in exile too. Delhi Version attempts to be dear and clear to the people. This blessed path, without the guidance and blessing of any reverend or pastor, would continue to remain as a miracle in church history not only among the Hmar or Mizo people, but in Zoramkhawvel. The holy hierarchy, if there is any, should not be alarmed. The work is not a hijack of their capacity, nor of their incapacity. Rather, it is the will of God.

L Keivom and Martin Luther

Martin Luther said that a good translation requires “a truly devout, faithful, diligent, Christian, experienced, and practical heart.” Delhi Version was nursed with these ingredients from the start. The nursing hands belong to L Keivom. Keivom, like Luther, shared the same genius for poetry and music that resulted in enabling him to reproduce the rhythm, melody and symmetry of the poetry and prose contained in different books of the Bible, particularly the book of Psalm. After the feat from the monotonous journey, Keivom , I believe, would not mind , like Martin Luther did, calling himself a “Doctor of the Sacred Scriptures.” Even if that tag was not attached to Luther or Keivom, they are what that title bear to signify. Unlike Luther, who preached and lectured on the Bible as professor at Wittenberg, Keivom is not blessed with that opportunity. Otherwise, he could be an authority. Even if that occur, there would be many from the pulpit to throw more than one stone on him.

However, like the German Bible of Luther, Keivom’s translation was and is saluted with the greatest enthusiasm. Like Luther’s German Bible that became the most powerful help to the Reformation, Keivom’s Baibul, Delhi Version has been stirring the same fire, if not igniting mindset, then, it is challenging and deconstructing mindset towards reformation. Keivom’s Bible (Baibul), Delhi Version like Luther’s version is a wonderful monument of genius, learning, and piety, which will continue to be seen as inspired. The beauty of Delhi Version is so evident with its revelation of the truth and love so that Christians would no longer be a confused prey for the devil. Keivom and Luther’s Bible were, from beginning to end, a labour of love and enthusiasm.

Despite the gap of many centuries between Luther and Keivom, both of them confronted the absence of substantial criticism. Despite that, there are many who blindly criticise the two giant. Both of them did away the bureaucratic, stiff, heavy, involved, dragging, and unwieldy attitude of the language and cared for more substance. In doing so, Both Luther and Keivom reproduction of the Bible itself represents the very spirit of the Bible. It draws out the mass of hidden wealth, force, and beauty of the German language for Luther, and Hmar for Keivom. If Luther’s translation was the first German classic, as King James’s version is the first English classic, Keivom’s Bible, no doubt, is the first Hmar classic.

Another interesting similarity between Luther and Keivom is that both are earthy man who enjoyed beer. They both are bold and often totally without tact in the blunt truth they vehemently preached. At times, these seem to offend many while it endeared them all the more to others. Not only that, Luther and Keivom were both easily misquoted or taken into out of context. While Luther represents the birth of Protestant Christianity as well as the genesis of a new wave of Jewish hatred that flourished only in Germany, Keivom represents the birth of Zoram khawvel and the movement for unification of Zohnathlak people. The two giants never get to meet here on earth, but when this journey ends they would get to sit down in peace to remind them that they were mere “beggars” when they were indulging in the “Holy Writers.”