Category: Theocratic

Categories
Culture Language Learning Technology Theocratic

suàn buliǎo

suàn buliǎo ((suàn {to be counted as} [→ [to be considered/regarded as]] 算) (bu·liǎo not · {is finishing} → [is unable] 不了) → [is not able to be counted/considered/regarded as]) ← Tap/click to show/hide the “flashcard”

[Notes: Tap/click on a Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) expression to reveal its “flashcard”; tap/click on a “flashcard” or its Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) expression to hide the “flashcard”. 📖 📄 📘 icons mean 📖 Reveal All, 📄 Reveal Advanced, and 📘 Reveal None re all the “flashcards” in the heading, paragraph, etc. that they are placed at the beginning of.]

I have long especially liked 1 Corinthians 13. It contains counsel on what really does and doesn’t matter in life, an extensive description and definition of the most important kind of love, and a sublime discussion about the need to become complete, mature, as a person. As these apply to life in general, so too do they apply to our lives as Mandarin field language learners.

As Mandarin field language learners, it can benefit us greatly to consider what we can learn from 1 Corinthians 13, and along the way, we can also consider some of the Mandarin expressions used in that chapter in the current version of the Mandarin New World Translation Bible (nwtsty).

Not That “了”, the Other “了”

This week’s MEotW, “suàn buliǎo ((suàn {to be counted as} [→ [to be considered/regarded as]] 算) (bu·liǎo not · {is finishing} → [is unable] 不了) → [is not able to be counted/considered/regarded as])”, is used in verse 2 (WOL, Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) Plus) of 1 Corinthians 13:

Screenshot of “_suàn buliǎo_” in 1 Co. 13:2 (nwtsty, CHS+_Pīnyīn_ WOL)

(Dark mode for the Watchtower ONLINE LIBRARY (WOL) website, as shown in the above image, can be enabled in the Safari web browser by using the Noir Safari extension.)

The “suàn (calculate; compute; figure | count (v) [→ [consider/regard as]] 算)” in “suàn buliǎo ((suàn {to be counted as} [→ [to be considered/regarded as]] 算) (bu·liǎo not · {is finishing} → [is unable] 不了) → [is not able to be counted/considered/regarded as])” can literally mean “to be counted as”, and in this expression, it can effectively mean “to be considered/regarded as”. The “bu (not 不)” used here is the familiar one that means “not”.

The character “了” often represents “le (-ed | {to completion} | [(at the end of a phrase/sentence) indicates a change] 了)”, but in “bùliǎo/buliǎo (bù·liǎo/bu·liǎo not · {is finishing} [→ [is unable]] 不了)”, “了” has a different pronunciation, and a different, although probably related, meaning. Critics of Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) like to point out that Mandarin has many homophones (different words that sound the same) (which in practice are handily handled by using sufficient context, as is routinely done when speaking Mandarin), but this is a case of Chinese character homographs (different words that are written the same) which are easier to tell apart in Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音).

Anyway, while “le (-ed | {to completion} | [(at the end of a phrase/sentence) indicates a change] 了)” is either an aspect marker meaning “to completion” or a modal particle used at the end of a phrase or sentence that indicates a change, “liǎo ({to be ending; finishing; concluding; settling} | {know clearly}; understand 了)” is a verb meaning “end; finish; conclude; settle”. (For more information about aspect markers and modal particles, see the MEotW post on “jiéle hūn ((jié·le {tied (a knot of)} · {to completion} 结了 結了) (hūn marrying → [marriage] 婚) → [[got] married])”.)

When brought together, the morphemes in “suàn buliǎo ((suàn {to be counted as} [→ [to be considered/regarded as]] 算) (bu·liǎo not · {is finishing} → [is unable] 不了) → [is not able to be counted/considered/regarded as])” literally mean “to be counted as not is finishing”, and effectively mean “is not able to be counted/considered/regarded as”.

Bookends

📖 📄 📘 Wǒ (I 我) jiùsuàn (jiù·suàn {even if} · {figuring → [considering]} 就算) néng ({am able} 能) zài (at 在) Shàngdì (Shàng·dì Above’s · {Emperor’s → [God’s]} → [God’s] 上帝) qǐshì (qǐ·shì {opening → [enlightening]} · showing → [inspiring] 启示 啟示) xià (under 下) fāyán (fā·yán {to issue forth} · speech → [to speak] 发言 發言), míngbai (míng·bai {am bright (about) → [am understanding]} · clearly 明白) yíqiè (yí·qiè {one (whole)} · {corresponding (set of)} → [all] 一切) shénshèng (shén·shèng godly · holy 神圣 神聖) de (’s 的) mìmì (mì·mì secret · {dense → [intimate] → [secret]} (things) → [secrets] 秘密 秘/祕密) hé ({(together) with} → [and] 和 和/龢) suǒyǒu (suǒ·yǒu {(all) which} · {(there) is having → [(there) is]} → [all] 所有) de (’s 的) zhīshi (knowledge 知识 知識), hái (also 还 還) yǒu ({am having} 有) shízú (shí·zú {ten (times)} · sufficient → [complete] 十足) de (’s 的) xìnxīn (xìn·xīn believing · heart → [faith] 信心) nénggòu (néng·gòu able · enough 能够 能夠) yí ({to move} 移/迻) shān (mountains 山), què (but 却 卻) méiyǒu (méi·yǒu not · {do have} 没有 沒有) ài (love 爱 愛), zhè (these 这 這) yě (even 也) suàn buliǎo ((suàn {to be counted as} → [to be considered as] 算) (bu·liǎo not · {are finishing} → [are unable] 不了) → [are not able to be considered as]) shénme (shén·me {what → [anything]} · [suf] 什么 什/甚麼).

In the current Mandarin New World Translation Bible’s rendition of 1 Corinthians 13:2, shown above in the Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) Plus format, the “suàn (calculate; compute; figure | count (v) [→ [consider/regard as]] 算)” in “suàn buliǎo ((suàn {to be counted as} [→ [to be considered/regarded as]] 算) (bu·liǎo not · {is finishing} → [is unable] 不了) → [is not able to be counted/considered/regarded as])”, near the end of the verse, had also appeared in “jiùsuàn (jiù·suàn {even if} · {figuring → [considering]} 就算)” (a past MEotW), near the beginning of the verse. These two expressions thus act in Mandarin as bookends for this verse, expressing that while some may consider having “the gift of prophecy”, understanding of “all knowledge”, etc. to be really liǎo buqǐ ((liǎo understood 了) (bu·qǐ not · {to be rising → [up]} 不起) → [beyond understanding] → [extraordinary]) *, if one does not have love, even such things cannot be considered as being worth anything.—1 Corinthians 13:2.

 

* Hey, there’s “了” again, with yet another meaning! Good thing we can use Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) to clearly show which pronunciation should be used here! 😁 ^

Categories
Culture Current Events Language Learning Theocratic

húzi

húzi (hú·zi beard; moustache; whiskers · [suf for nouns] → [beard; moustache; whiskers] 胡子 鬍子) ← Tap/click to show/hide the “flashcard”

This week’s MEotW, “húzi (hú·zi beard; moustache; whiskers · [suf for nouns] → [beard; moustache; whiskers] 胡子 鬍子)”, is used, along with the expression “húxū (hú·xū beard; moustache; whiskers · beard; moustache 胡须 鬍鬚)”, to translate “beard” in the Mandarin version of the 2023 Governing Body Update #8 video.

“_Húzi_” used in the Mandarin version of the 2023 Governing Body Update #8 video

Morphemic Breakdown

In “húzi (hú·zi beard; moustache; whiskers · [suf for nouns] → [beard; moustache; whiskers] 胡子 鬍子)”, “hú (beard; moustache; whiskers 胡 鬍)” means “beard; moustache; whiskers”. (Note that this is the meaning of the Simplified Chinese character “胡” when it corresponds to the Traditional Chinese character “鬍”. This Simplified character can also correspond to the Traditional characters “胡” and “衚”, which have different meanings.)

As for “zi ([suf for nouns] 子)”, it is used in “húzi (hú·zi beard; moustache; whiskers · [suf for nouns] → [beard; moustache; whiskers] 胡子 鬍子)” as a suffix that is attached to nouns. Other examples of this in use are:

  • cèzi (cè·zi brochure; booklet · [suf for nouns] 册子 冊子)
  • dùzi (dù·zi belly; abdomen; stomach; bowels · [suf for nouns] 肚子)
  • rìzi (rì·zi {sun → [day]} · [suf for nouns] 日子)
  • shīzi (shī·zi lion · [suf for nouns] 狮子 獅子)
  • qīzi (qī·zi wife · [suf for nouns] 妻子)
  • érzi (ér·zi son · [suf for nouns] 儿子 兒子)
  • háizi (hái·zi child · [suf for nouns] [→ [son; daughter]] 孩子)
  • sūnzi (sūn·zi grandson · [suf for nouns] [→ [son’s son]] 孙子 孫子)

In specific cases, like in “nánzǐ (nán·zǐ male · person [→ [man]] 男子)” and in “nǚzǐ (nǚ·zǐ female · person [→ [woman]] 女子)”, “子” is written in Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) with a third tone, and is used to mean “person”.

Avoiding Unnecessary Divisions

One of the things that the above-mentioned video touches on is that we should not let the matter of beards become a cause for division among God’s people. In the Mandarin field, it may be that some hesitate to use or speak of Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音), out of concern about causing real or perceived division, since many Mandarin field publishers are still accustomed to the traditional primacy of Chinese characters in worldly Chinese culture. Of course, we should avoid using or speaking about Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) in situations and ways that would truly lead to unnecessary division among Jehovah’s people—every situation is different, and we must try our best to be motivated by Christian love and to use discernment and sound judgment in every situation.

Also, let me emphasize that I, on this blog or anywhere else, do not presume to be giving authoritative spiritual direction to any of God’s people—that is the privilege and responsibility of the slave class. (Matthew 24:45–47) Rather, like any publisher who gives talks, gives comments, or just discusses various subjects both technical and spiritual with fellow believers, I seek to share what I have learned from my studies and my experience, that hopefully can be helpful to fellow workers in Jehovah’s service.

Beards vs. Writing Systems

One thing I notice is that while the Bible and the organization have specifically commented on and provided direction for God’s people living in different time periods concerning beards, it seems that neither the Bible nor the organization has specifically commented on or provided direction about any particular writing system like Chinese characters or Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音). (Note, though, that the organization’s actions may have done some speaking of their own—over time, overall, the organization has gradually been making available more and more official material that contains Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音).)

As far as I know and can recall, one of the only scriptures in the Bible from which we can gain some insight about writing systems is 1 Corinthians 14:8–11:

8 For if the trumpet sounds an indistinct call, who will get ready for battle? 9 In the same way, unless you with the tongue use speech that is easily understood, how will anyone know what is being said? You will, in fact, be speaking into the air. 10 It may be that there are many kinds of speech in the world, and yet no kind is without meaning. 11 For if I do not understand the sense of the speech, I will be a foreigner to the one speaking, and the one speaking will be a foreigner to me.

This scripture speaks about the primary importance of understandable speech when it comes to how Christian ministers should use language, while not bothering to even mention writing systems. This reflects well the reality that linguists are familiar with, that because of the way that Jehovah created us humans to use language, speech is primary, and writing is secondary, if anything. Indeed, many, many languages don’t even have a writing system! And yet, as Revelation 14:6 shows us, this does not stop the preaching of the good news in any of these tongues, that is, spoken languages:

And I saw another angel flying in midheaven, and he had everlasting good news to declare to those who dwell on the earth, to every nation and tribe and tongue and people.

(Interestingly, while it mentions “every…tongue”, or spoken language, this scripture doesn’t bother to mention writing systems either.)

So, while the prevailing worldly Chinese culture may tell us that Chinese characters are awesome and that we should all primarily focus on learning them, the Bible and the organization consider beards more worthy of mention than writing systems like Chinese characters. One thing that the above-mentioned video points out as something to avoid is “contradicting the guidance from the organization”, and it’s not difficult to avoid this with regard to, say, Chinese writing systems when there is no guidance from the organization about this subject (unless one has a tendency to, say, carry on as if there has been guidance from the organization to focus on Chinese characters when, actually, as far as I am aware, there has not been any such guidance, and what writing system to use remains a personal decision).

At the same time, though, if we focus on the inhumanly and unnecessarily numerous and complex Chinese characters so much that our abilities to understand spoken Mandarin and to speak Mandarin understandably remain seriously underdeveloped, then we would obviously not be following the counsel at 1 Corinthians 14:8–11 about the need to prioritize and use understandable speech in our ministry.

Traditions and Divisions

It is evident, then, that if any publisher were to make a fuss in support of the Chinese characters writing system or opposing or ridiculing the Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) writing system, that publisher would be doing so because of some mixture of personal opinion/ignorance, human tradition, and cultural pride, not because of any scriptural basis or direction from the organization. And, as we should know, the Bible and the organization DO have a lot to say about the importance of NOT doing things because of things like personal opinion/ignorance, human tradition, and cultural pride. Such things can certainly cause unnecessary division among God’s people, since our unity as God’s people comes, not from together following human traditions and ways of doing things, but from together following direction from the Bible and from God’s organization. Let us, then, follow the actual direction from the Bible and from God’s organization so that we can build each other up spiritually, and so that we can really do the best we can to help praise and glorify Jehovah—not any human culture—and accomplish well the great work that he has given us to do in these last days.

Categories
Culture Language Learning Science Technology Theocratic

tiānzhēn

tiānzhēn (tiān·zhēn {(of) heaven → [natural]} · {(following) natural instincts} → [innocent; naive; simple and unaffected | (human) nature] 天真) ← Tap/click to show/hide the “flashcard”

[Notes: Tap/click on a Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) expression to reveal its “flashcard”; tap/click on a “flashcard” or its Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) expression to hide the “flashcard”. 📖 📄 📘 icons mean 📖 Reveal All, 📄 Reveal Advanced, and 📘 Reveal None re all the “flashcards” in the heading, paragraph, etc. that they are placed at the beginning of.]

The Shēngmìng Láizì Chuàngzào Ma? ((Shēngmìng Life 生命) (Lái·zì Came · From 来自 來自) (Chuàng·zào Initiating · {Making, Creating} → [Creating] 创造 創造) (Ma [? ptcl for “yes/no” questions] 吗 嗎)? → [Was Life Created? (lc)]) (Was Life Created? (lc)) brochure and the Shēngmìng de Qǐyuán—Zhíde Sīkǎo de Wǔ Ge Wèntí ((Shēngmìng Life 生命) (de ’s 的) (Qǐ·yuán {Rising → [Starting]} · Source → [Origin] 起源/原)—(Zhí·de Worth · Getting → [Worth] 值得) (Sī·kǎo {Thinking About} · Examining 思考) (de ’s 的) (Wǔ Five 五) (Ge [mw] 个 個/个) (Wèn·tí Asking · Subjects → [Questions] 问题 問題) → [The Origin of Life—Five Questions Worth Asking (lf)]) (The Origin of Life—Five Questions Worth Asking (lf)) brochure were originally published back in 2010, but recently, the English version of the Was Life Created? brochure was updated to the December 2022 Printing, and the Mandarin version of it was updated to the February 2023 Printing. Also, the Was Life Created? brochure and the Origin of Life brochure are now in the Teaching Toolbox section in the JW Library app. So, it would be good to consider some of the expressions used in the Mandarin versions of these publications that can be so helpful when discussing whether life was created.

Only Natural?

This week’s MEotW, “tiānzhēn (tiān·zhēn {(of) heaven → [natural]} · {(following) natural instincts} → [innocent; naive; simple and unaffected | (human) nature] 天真)”, occurs in Proverbs 14:15, which is quoted in the introductory section of the Origin of Life brochure, entitled, in English, “A Student’s Dilemma”. While the Origin of Life brochure, published in 2010, quotes older versions of the New World Translation Bible in its text, let us consider how this scripture is rendered in the current English and Mandarin translations of the NWT Bible:

English:

The naive person believes every word,
But the shrewd one ponders each step.

Mandarin (WOL, Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) Plus):

📖 📄 📘 Tiānzhēn (Tiān·zhēn {(of) heaven → [natural]} · {(following) natural instincts} → [naive] 天真) wúzhī (wú·zhī without · {knowing → [knowledge]} → [ignorant] 无知 無知) de (’s 的) rén (person 人), fán (every 凡 凡/凢) huà (word 话 話) dōu ({every one} 都) xìn (believes 信);
Jīngmíng (Jīng·míng shrewd · {bright → [understanding]} → [shrewd] 精明) shěnshèn (shěn·shèn {examining → [careful]} · cautious 审慎 審慎) de (’ 的) rén (person 人), bùbù (bù·bù step · step → [at every step] 步步) liúxīn (liú·xīn {makes to stay} · {heart} → [is careful] 留心).

Looking at the morphemes in “tiānzhēn (tiān·zhēn {(of) heaven → [natural]} · {(following) natural instincts} → [innocent; naive; simple and unaffected | (human) nature] 天真)”, “tiān ({[(of)] heaven [→ [nature | natural; inborn; innate]]} | {heavenly → [celestial]} | {sky [→ [day | overhead | weather]]} 天)” literally means “heaven”, but it can also have a derived meaning of “natural”, as it seems to in the context of “tiānzhēn (tiān·zhēn {(of) heaven → [natural]} · {(following) natural instincts} → [innocent; naive; simple and unaffected | (human) nature] 天真)”. As for “zhēn (true; real; genuine | truly; really | {natural instincts/character/disposition; nature; inherent quality (literary)} 真)”, these days it’s generally used to mean “true; real; genuine”, but in the context of “tiānzhēn (tiān·zhēn {(of) heaven → [natural]} · {(following) natural instincts} → [innocent; naive; simple and unaffected | (human) nature] 天真)”, it seems to have its literary meaning of “(following) natural instincts”. Taken together then, the morphemes in “tiānzhēn (tiān·zhēn {(of) heaven → [natural]} · {(following) natural instincts} → [innocent; naive; simple and unaffected | (human) nature] 天真)” are used to effectively mean “innocent; naive; simple and unaffected | (human) nature”.

What’s Natural?

Speaking of natural, different people have different views on what is natural, especially in this world of ever-changing technology. I am reminded of this Douglas Adams quote:

I’ve come up with a set of rules that describe our reactions to technologies:

  1. Anything that is in the world when you’re born is normal and ordinary and is just a natural part of the way the world works.
  2. Anything that’s invented between when you’re fifteen and thirty-five is new and exciting and revolutionary and you can probably get a career in it.
  3. Anything invented after you’re thirty-five is against the natural order of things.

As an example, I remember a brother who, a few years ago, felt that exchanging email addresses with brothers and sisters one meets at a convention is ‘not natural’, unlike, say, exchanging mailing addresses or phone numbers. Actually, of course, phones and houses, apartments, PO boxes, etc. don’t exist in nature any more than email inboxes do—these are all just human technologies that came along at different times in history, and thus at different times in people’s lives, causing younger ones to find them natural and older ones to find them unnatural.

If we can maintain balanced, open minds, though, we can eventually get used to new technologies that come along, benefit from them, and perhaps find them useful—and occasionally even invaluable—in Jehovah’s service. A recent outstanding example is that Zoom videoconferencing, a relatively new development at the time, enabled many of us to attend meetings during the recent pandemic when we were stuck at home. Many of us may have found it unnatural at first, but over time, we eventually got used to it, and even came to appreciate the spiritual benefits that it enables in certain situations.

What’s Naive?

Getting back to the matter of being naive, as referred to in the above-mentioned scripture, the Origin of Life brochure quotes this scripture to make the following point:

[Students] need to examine the evidence for evolution and for creation and then decide for themselves which they will believe.

In fact, the Bible warns against blindly believing what others teach.

Supporters of evolution will say that people need to not unthinkingly believe the Bible’s creation account, but at the same time, it would also be naive of people to ‘believe every word’ that evolutionists say.

As Mandarin field language learners, we may have been told certain things by well-meaning Mandarin teachers, who were probably just passing on what they had learned. However, it would be naive to unthinkingly accept everything told to us that ultimately originates in the cultures and traditions of the world of imperfect humans that is under Satan’s influence. Instead, we should educate ourselves about the first principles involved with what it really takes to learn the Mandarin language and to use it in Jehovah’s service in the best way that we can.

What’s New with Py+ Material?

A while ago, I got the feeling that I should shift focus to get to work on producing current-generation Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) Plus material for the Was Life Created? brochure, which I had last produced older-style material for several years earlier. The official material for this brochure had also not been changed for several years, with the last Mandarin printing of it being dated 2016-12. However, not long after I had started working on new Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) Plus material for this brochure, I noticed that a new printing, dated 2022-12, had been put out for the English version of the Was Life Created? brochure, and then, a new printing, dated 2023-02, appeared in the JW Library app for the Mandarin version of this brochure. Also, the Was Life Created? brochure and the Origin of Life brochure were added to the Teaching Toolbox section in the JW Library app at around this time. It seems that Jehovah had decided that the time had come for renewed focus on these brochures, and it seems that the work of producing Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) Plus material for the Was Life Created? brochure is privileged to be part of this renewed focus.

Now, I am happy to be able to report that, after much ongoing effort, Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) Plus material for the Origin of Life brochure has become available as well. (Links can found below.) Hopefully, this material, along with the Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) Plus material for the Was Life Created? brochure, will help us to help our Mandarin-speaking Bible students to thoughtfully consider the evidence regarding how life came to exist, rather than just naively accepting what the world tells them about this.

For convenience:

The direct link for the current generation Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) Plus resource for the Origin of Life brochure is:

The short link for Chinese field language-learning links for the Origin of Life brochure is:

More Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) and Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) Plus web material based on the Mandarin Origin of Life brochure will be made available in the Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) Plus web resource as time allows.