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Culture Current Events Experiences History Theocratic

lǐngxiù

lǐngxiù (lǐng·xiù {neck → [collar]} · sleeves → [leader] 领袖 領袖) 👈🏼 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.]

At the time of this writing, with the 2024 United States presidential election looming, jw.org was featuring the article “Which Leader Will You Choose?—What Does the Bible Say?”. The Mandarin version of this article uses this week’s MEotW, “lǐngxiù (lǐng·xiù {neck → [collar]} · sleeves → [leader] 领袖 領袖)”, to translate the English word “leader”. For example:

English:

The Bible explains that God has appointed a most capable and trustworthy leader: Jesus Christ.

Mandarin:

📖 📄 📘 Shèngjīng (Shèng·jīng (the) Holy · Scriptures → [the Bible] 圣经 聖經) shuō (says說/説) Shàngdì (Shàng·dì Above’s · {Emperor → [God]} → [God] 上帝) yǐjing (yǐ·jing already · {has gone through} 已经 已經) wěirèn (wěi·rèn designating · {giving free reign to → [appointing]} 委任) Yēsū (Jesus 耶稣 耶穌) Jīdū (Christ 基督) zuò ({to be} 做) Lǐngxiù (Lǐng·xiù {Neck → [Collar]} · Sleeves → [Leader] 领袖 領袖), (he 他) shì (is 是) zuì (most最/㝡) xiánmíng (xián·míng capable · {bright → [understanding]} → [wise and capable] 贤明 賢明) de (’s 的) tǒngzhìzhě (tǒng·zhì·zhě {gathering together → [commanding]} · ruling · person → [ruler] 统治者 統治者), zhíde (zhí·de worth · getting → [deserving of] 值得) xìnrèn (xìn·rèn {being believed} · {being given free reign → [being trusted]} 信任).

Analyzing Mandarin words at the morpheme level often reveals useful and interesting information, but the morphemes in “lǐngxiù (lǐng·xiù {neck → [collar]} · sleeves → [leader] 领袖 領袖) seem…odd, considering what they are taken to mean when put together. “Lǐng (neck [→ [collar] → [lead; usher | have jurisdiction over; be in possession of]] | receive; draw; get; take; accept | understand; comprehend; grasp) has an original literal meaning of “neck”, from which an effective meaning of “collar” understandably emerged. Somehow, though, another effective meaning that emerged for this morpheme is “to lead; to usher (as in “usher guests into the room”)”. The other morpheme “xiù (sleeve | {tuck inside the sleeve} 袖/褎) literally means “sleeve”, and does not have an effective meaning on its own that’s obviously related to leadership. How then, did the combination of these two morphemes end up effectively meaning “leader”?

“Clothes Make the Man”?

My mother was a schoolteacher in China, and when I asked her about this seemingly strange combination of morphemes, she said that she wasn’t totally sure about the why or how of it, but that a teacher of hers had explained that to the ancient Chinese, the collar and sleeves of a piece of clothing were the most important indicators of how fit for purpose that piece of clothing was. Thus (if that teacher was not just expressing a baseless personal opinion on the matter), it may be that “lǐngxiù (lǐng·xiù {neck → [collar]} · sleeves → [leader] 领袖 領袖) effectively meaning “leader” is connected to the idea behind the English saying “clothes make the man”, that is, that one’s clothes send a message about what kind of person one is. Sometimes, for example, people are even nicknamed because of what they wear, like the redcoats and brownshirts of history, or the redshirts and browncoats of fiction. A possibly related factor is that on military uniforms especially, symbols of rank or status are often placed on the collar or sleeves or both. So, in old China, perhaps leaders were seen as those wearing clothing with certain kinds of collars or sleeves, resulting in “lǐngxiù (lǐng·xiù {neck → [collar]} · sleeves → [leader] 领袖 領袖) (“collar sleeves”) becoming a Mandarin synecdoche referring to “leader”. (For comparison, a common English synecdoche is “suits”, which is used to refer to “businessmen”.)

Another possible explanation is that perhaps the piece of clothing in question in “lǐngxiù (lǐng·xiù {neck → [collar]} · sleeves → [leader] 领袖 領袖) is a metaphor for the people as a whole, and that the collar and sleeves, being the parts of a piece of clothing that the Chinese were said to believe set the tone for it, thus represent the leader or leaders of the people. If any of you have any other information or ideas about why or how the morphemes in “lǐngxiù (lǐng·xiù {neck → [collar]} · sleeves → [leader] 领袖 領袖) came to combine to mean “leader”, please share in the comments.

“The Emperors Have No Clothes”

Regardless of how the combination of “lǐng (neck [→ [collar] → [lead; usher | have jurisdiction over; be in possession of]] | receive; draw; get; take; accept | understand; comprehend; grasp) and “xiù (sleeve | {tuck inside the sleeve} 袖/褎) came to effectively mean “leader”, “lǐngxiù (lǐng·xiù {neck → [collar]} · sleeves → [leader] 领袖 領袖) does indeed mean that to today’s Mandarin-speakers—to them, however they do so, “collar” and “sleeves” do indeed combine to make “leader”. Unfortunately—to allude to another well-known English saying—the human Emperors of this world “have no clothes”—there is no real basis for the claims that they are worthy to be mankind’s leaders.

In contrast, Jehovah God has chosen Jesus as his King, and Jesus has shown himself to have real qualifications, far beyond those involving mere apparel and status symbols. While the world is embroiled in various struggles—from violent wars to comparatively nonviolent elections—over who will gain power to rule, it is our privilege to tell people in the Mandarin field about the good news about God’s Kingdom, and about God’s King, Jesus Christ himself. Being no mere figurehead, he and his Kingdom will “crush and put an end to” the human governments of Satan’s world and cause the whole earth to actually become the peaceful, secure paradise that God wants it be.—Daniel 2:44; 1 John 5:19; Matthew 6:10.

Categories
Language Learning Theocratic

xiāngxìn

xiāngxìn (xiāng·xìn {each other → [him/her/them/it…]} · {believe [in]} → [believe [in]; trust; be convinced of; have faith in] 相信) ← 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.]

At the time of this writing, jw.org was featuring the article “Whom Can You Trust?—What Does the Bible Say?”, as part of a special campaign. While the English version of this article uses the word “trust” in the title, the Mandarin version there uses this week’s MEotW, “xiāngxìn (xiāng·xìn {each other → [him/her/them/it…]} · {believe [in]} → [believe [in]; trust; be convinced of; have faith in] 相信)”:

English:

Whom Can You Trust?—What Does the Bible Say?

Mandarin:

📖 📄 📘 (You 你) Kěyǐ (Kě·yǐ Can · [suf] 可以) Xiāngxìn (Xiāng·xìn {Each Other → [Him/Her/Them]} · {Believe In} → [Trust] 相信) Shéi (Whom)? Shèngjīng (Shèng·jīng (the) Holy · Scriptures → [the Bible] 圣经 聖經) Zěnme (Zěn·me What · [suf] 怎么 怎麼/麽) Shuō ({Does Say}說/説)?

Believing, Having Faith

In other contexts, “xiāngxìn (xiāng·xìn {each other → [him/her/them/it…]} · {believe [in]} → [believe [in]; trust; be convinced of; have faith in] 相信) corresponds to “believe” or “believe in”. One example is the current English and Mandarin New World Translation Bibles’ renditions of 1 Corinthians 13:7:

English:

It bears all things, believes all things, hopes all things, endures all things.

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

📖 📄 📘 Ài (love), fánshì (fán·shì all · things 凡事) bāoróng (bāo·róng {wraps → [contains]} · {contains → [tolerates]} → [tolerates] 包容), fánshì (fán·shì all · things 凡事) xiāngxìn (xiāng·xìn {each other → [them]} · believes → [believes] 相信), fánshì (fán·shì all · things 凡事) xīwàng (xī·wàng hopes · {gazes (into the distance) for → [hopes]} → [hopes] 希望), fánshì (fán·shì all · things 凡事) rěnnài (endures 忍耐).

“Xiāng ({[with] each other}; {one another}; mutually 相) literally means “each other”, and in “xiāngxìn (xiāng·xìn {each other → [him/her/them/it…]} · {believe [in]} → [believe [in]; trust; be convinced of; have faith in] 相信)”, it seems to effectively refer to the object of the believing or trusting represented by “xìn (letter; message; information | sign; evidence | {believe [in]}; trust 信)”. Another expression in which “xiāng ({[with] each other}; {one another}; mutually 相) appears is “hùxiāng (mutually; {[with] each other} 互相)”. As for “xìn (letter; message; information | sign; evidence | {believe [in]}; trust 信)”, it also appears in the well-known expression “xìnxīn (xìn·xīn believing · heart → [faith; confidence] 信心)”, which is used to effectively mean “faith” or “confidence”.

Other Ways to Say “Trust”

Note that in the Mandarin version of the above-mentioned article, another expression that is used to correspond to “trust” is “xìnrèn (xìn·rèn believe · {give free reign to → [trust]} 信任)”, which can be used as either a verb or a verbal noun. Also, the article quotes Psalm 146:3, and the rendition of this scripture in the current Mandarin version of the NWT Bible uses the expressions “xìnlài (xìn·lài trust · {rely on} 信赖 信賴) and “yǐkào ({lean on} → [rely on] 倚靠) to correspond with the word “trust” that’s used in the current English version of the NWT Bible:

English:

Do not put your trust in princes
Nor in a son of man, who cannot bring salvation.

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

📖 📄 📘 Nǐmen (Nǐ·men you · [pl] 你们 你們) búyào (bú·yào not · must → [must not] 不要) xìnlài (xìn·lài trust · {rely on} 信赖 信賴) lǐngxiù (lǐng·xiù {(turning) neck → [leading]} · sleeves → [leaders] 领袖 領袖),
Búyào (Bú·yào not · must → [must not] 不要) yǐkào ({lean on} → [rely on] 倚靠) shìrén (shì·rén {generation’s → [world’s]} · men 世人),
Tāmen (Tā·men he · [pl] [they] 他们 他們) bùnéng (bù·néng not · can → [cannot] 不能) zhěngjiù (save 拯救) nǐmen (nǐ·men you · [pl] 你们 你們).

The Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) Plus information for these different expressions used to translate “trust” provides some morpheme-level clues as to which expression is appropriate to use in which situation. Also, it can help, over time, to pay attention to how these different expressions are used in Mandarin speech and in the organization’s published material.

Categories
Theocratic

shēn‐lín‐qí‐jìng

shēn (body → [self] 身)lín ({being present (in)}) (his/her/its/their… 其)jìng ({(set of) boundaries → [(bounded) place; area] → [condition; situation; circumstances]} 境) ← 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.]

One of the publications that is now recommended to be used on Bible studies is the Yǒngyuǎn Xiǎngshòu Měihǎo de Shēngmìng—Hùdòng Shì Shèngjīng Kèchéng ((Yǒng·yuǎn Eternally · {Far (in Time)} 永远 永遠) (Xiǎng·shòu Enjoy · Receive 享受) (Měi·hǎo Beautiful · Good 美好) (de ’s 的) (Shēngmìng Life 生命)—(Hù·dòng {Each Other} · Moving → [Interactive] 互动 互動) (Shì (Type 式) (Shèng·jīng Holy · Scriptures → [Bible] 圣经 聖經) (Kè·chéng Lessons · Procedure → [Course] 课程 課程) [Enjoy Life Forever!—An Interactive Bible Course (lff)]) (Enjoy Life Forever! (lff)) book. An outstanding feature of this book is its extensive use of the post-paper technology of video, which enables information to be presented much more vividly than could be done with paper. Also, at this time, one of the unique features of Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) Plus material is Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) Plus video transcripts. These can help us Mandarin field language learners to analyze and understand the Mandarin speech used in the many videos referenced in the Mandarin Enjoy Life Forever! book. This in turn can help us make more effective use of these videos while participating in Mandarin Bible discussions using this book.

This week’s MEotW, “shēn (body → [self] 身)lín ({being present (in)}) (his/her/its/their… 其)jìng ({(set of) boundaries → [(bounded) place; area] → [condition; situation; circumstances]} 境)”, occurs in subtitle 35 of the transcript for the video for lesson 11, point 4 of the Mandarin Enjoy Life Forever! book:

English:

My favourite Bible book is Esther.

And because I think she was a very special person,

it was especially then that I could imagine

what her situation was like and what kind of a person she was

and I could see myself in the account.

Mandarin:

32
00:01:15,309 → 00:01:18,187
📖 📄 📘 (I 我) zuì (most最/㝡) xǐhuan (xǐ·huan like · enjoy 喜欢 喜歡) de ({’s (Bible book)} 的) shì (is 是) Yǐsītiējì (Yǐsītiē·jì Esther · Record → [Esther] 以斯帖记 以斯帖記).

33
00:01:18,187 → 00:01:21,357
📖 📄 📘 Yīnwei (Yīn·wei because · for 因为 因為) (I 我) juéde (jué·de {to wake to → [to feel]} · get → [get to feel] 觉得 覺得) Yǐsītiē (Esther 以斯帖) hěn ({very much} 很) yǔ‐zhòng‐bùtóng ((yǔ with與/与)‐(zhòng crowd眾/衆)‐(bùtóng not · {was the same} → [was different] 不同) [stood out from the crowd]),

34
00:01:21,357 → 00:01:23,901
📖 📄 📘 suǒyǐ (suǒ·yǐ {that which} · {is the reason} → [so] 所以) zài (at 在) ({(I) read}) zhèige (zhèi·ge this · [mw] 这个 這個) jìzǎi (jì·zǎi recorded · writing → [account] 记载 記載) de (’s 的) shíhou ({(particular) times} 时候 時候),

35
00:01:23,901 → 00:01:26,696
📖 📄 📘 (I 我) gèng (more 更) róngyì (róng·yì {containing → [allowing]} · {being easy} → [easily] 容易) shēn (body → [self] 身)lín ({being present (in)}) (her 其)jìng ({(set of) boundaries → [(bounded) place] → [situation]} 境) de ({in that way} 地) xiǎngxiàng (xiǎng·xiàng {think of} · {(instances of) being like → [images]} → [imagine] 想象 想象/像)

36
00:01:26,696 → 00:01:28,782
📖 📄 📘 dāngshí (dāng·shí {at that} · {(particular) time} 当时 當時) (she 她) suǒ ({that which (she)} 所) chǔ ({was dwelling in} → [was situated in]) de (’s 的) huánjìng (huán·jìng surrounding · {(set of) boundaries → [(bounded) place] → [situation]} → [situation] 环境 環境),

37
00:01:28,782 → 00:01:30,867
📖 📄 📘 háiyǒu (hái·yǒu also · {(there) is having → [(there) is]} 还有 還有) (she 她) shì (was 是) ge ([mw]個/个) zěnyàng (zěn·yàng what · kind 怎样 怎樣) de (’s 的) rén (person 人).

Morphemic Breakdown

In “shēn (body → [self] 身)lín ({being present (in)}) (his/her/its/their… 其)jìng ({(set of) boundaries → [(bounded) place; area] → [condition; situation; circumstances]} 境)”, “shēn (body [→ [self]] 身)”, which literally means “body”, is used to effectively mean “self”. Another Mandarin expression in which “shēn (body [→ [self]] 身) is used this way is “xiànshēn (xiàn·shēn {offer → [dedicate]} · {body → [self]} | {offering of → [dedicating of]} · {body → [self]} → [dedication] 献身 獻身)”, which literally means “offer body”, but which effectively means “dedicate self”, as one does before getting baptized.

The “lín (face; overlook; {be near to} | arrive; {be present} | approach; {draw near} | {on the point of}; {just before}; {[be] about to}) in this week’s MEotW can have several possible meanings, as can be seen from its Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) Plus “flashcard”. In the context of “shēn (body → [self] 身)lín ({being present (in)}) (his/her/its/their… 其)jìng ({(set of) boundaries → [(bounded) place; area] → [condition; situation; circumstances]} 境)”, “lín (face; overlook; {be near to} | arrive; {be present} | approach; {draw near} | {on the point of}; {just before}; {[be] about to}) evidently means “being present (in)”.

Long-time Mandarin field language learners may recall that this “lín (face; overlook; {be near to} | arrive; {be present} | approach; {draw near} | {on the point of}; {just before}; {[be] about to}) also appears in the expression “línzài (lín·zài {having arrived} · {being present} 临在 臨在)”, which was used in older versions of the Mandarin New World Translation Bible to translate the Greek word pa·rou·siʹa in scriptures such as Matthew 24:3. However, as explained in Appendix A2 of the current version of the Mandarin NWT Bible, “línzài (lín·zài {having arrived} · {being present} 临在 臨在) is no longer used to translate pa·rou·siʹa because many readers found this Mandarin expression to be unfamiliar—indeed, out of the several dictionaries loaded in my Pleco app, this expression only appears in the Referenced Theo. Expressions (RTE) one.

Moving on to “qí (he/she/it/they/his/her/its/their/that/such… 其)”, this morpheme seems to function in “shēn (body → [self] 身)lín ({being present (in)}) (his/her/its/their… 其)jìng ({(set of) boundaries → [(bounded) place; area] → [condition; situation; circumstances]} 境) as a possessive determiner, determiners being a part of speech that many modern grammar theorists see as distinct from adjectives, pronouns, etc. Regarding that, Wikipedia provides this summary:

Most determiners have been traditionally classed either as adjectives or pronouns, and this still occurs in traditional grammars: for example, demonstrative and possessive determiners are sometimes described as demonstrative adjectives and possessive adjectives or as (adjectival) demonstrative pronouns and (adjectival) possessive pronouns respectively. …However, modern theorists of grammar tend to distinguish determiners as a separate word class from adjectives, which are simple modifiers of nouns, expressing attributes of the thing referred to.[source][source] This distinction applies particularly in languages, such as English, that use definite and indefinite articles frequently as a necessary component of noun phrases—the determiners may then be taken to be a class of words that includes the articles as well as other words that function in the place of articles.

Finally, the “jìng ({[(set of)] boundaries; borders} [→ [[(bounded)] place; area; territory] [→ [condition; situation; circumstances]]] 境) in “shēn (body → [self] 身)lín ({being present (in)}) (his/her/its/their… 其)jìng ({(set of) boundaries → [(bounded) place; area] → [condition; situation; circumstances]} 境) literally means “boundaries; borders”, which here effectively means “(set of) boundaries”, which in turn effectively means “(bounded) place; area”, which in turn effectively means “condition; situation; circumstances”. Another expression in which this “jìng ({[(set of)] boundaries; borders} [→ [[(bounded)] place; area; territory] [→ [condition; situation; circumstances]]] 境) appears is “huánjìng (huán·jìng surrounding; encircling · {(set of) boundaries → [(bounded) place; area] → [condition; situation; circumstances]} → [environment; surroundings; circumstances; situation; context | environmental] 环境 環境)”, which appears in subtitle 36 of the above Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) Plus video transcript excerpt.

Non-“Standard” Hyphenation?

Four-syllable/character expressions like “shēn (body → [self] 身)lín ({being present (in)}) (his/her/its/their… 其)jìng ({(set of) boundaries → [(bounded) place; area] → [condition; situation; circumstances]} 境) have often been written in Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) with a hyphen between the middle syllables, or as one whole word. These formats are really just general stylistic conventions, since even the PRC government’s official standard for Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) orthography is at most a set of recommendations.

Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) Plus material renders such multi-morpheme expressions with hyphens at the actual word boundaries, which should make it easy for readers to parse how these expressions are constructed and thus make sense of them.

Just Like Being There

Interestingly, while it’s obviously relatively easy to get immersed in a good video, with its sights and sounds, the sister quoted in the above-mentioned video from the Enjoy Life Forever! book said that the Bible’s true-life written account about Esther was so compelling to her that she could see herself being there. This week’s MEotW can help us to talk with our Mandarin-speaking Bible students about that kind of Bible-reading experience.


For convenience:

The direct link for the Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) Plus resource for the Enjoy Life Forever! book is:

The short link for Chinese field language-learning links for the Enjoy Life Forever! book 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 Enjoy Life Forever! book will be made available in the Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) Plus web resource as time allows.