<서평>Translating Scripture for Sound and Performance: New Directions in Biblical Studies (James A. Maxey and Ernst R. Wendland, eds., Biblical Performance Criticism 6, Eugene: Cascade Books, 2012)

유지운 (재)대한성서공회 성경원문연구소 2018 성경원문연구 Vol.- No.42

This collection of essays is edited by James A. Maxey and Ernst R. Wendland, both of whom are translation specialists with a particular experience of African oral performance culture. This book is also one of the Biblical Performance Criticism series, edited by David M. Rhoads, emeritus professor of the New Testament at Lutheran School of Theology at Chicago. In this book, Vol. 6 of the series, co-editors provide their own articles alongside the other six contributors, many of whom have had a life experience of oral (performance) culture. First two articles written by Maxey and Rhoads play an important role in expanding the readers’ understanding of “biblical performance criticism” in relation to “Bible translation.” The other six essays seem to function as case-studies that apply biblical performance criticism to a specific Bible text or emphasize a fresh aspect of “Bible translation” based on biblical performance criticism. This book review mainly points out fresh insights of “Bible translation” that this collection of essays provide. First, “Bible translation” does not seek only one “right” and “objective” meaning. Rather it seeks multivalent and legitimate meanings, considering various “responses” from the audience, not just so-called “the intended meaning” by the author. Second, this book intensifies our understanding that translation itself is an interpretation. “Bible translation” does not mean mechanical transliteration from one language to another language. The article contributors in this book recognize that the oral performances of the Bible as “Bible translation” can have artistic value. Third, there are two types of “Bible translation” as oral performance. One is a translation of the ancient performances of the Bible and the other is a translation for the contemporary oral performances of the Bible. Although both translations are important as they are, it seems more significant how they can be related to each other and how the contemporary performances can make rhetorical impact effectively on the audience. Fourth, the notion that oral performance of the Bible can be called a “Bible translation” belongs to Rhoads’ “engagement model” of Bible translation. Although almost all existing “translations” tend to center on a written translation document whatever the versions are, Rhoads’ “engagement model” of Bible translation regards oral performances as central, not a written document. Fifth, oral performances as “Bible translation” contribute to forming a particular identity of the hearing community. In this way, a fresh goal of Bible translation, i. e. “Christian identity formation” can be established.

Bible: Les récits fondateurs : (S. Bloch, F. Boyer, Montrouge: Bayard, 2016)

김선종(Sun-Jong Kim) 대한성서공회 2021 성경원문연구 Vol.- No.48

Published in 2016 by Bayard Culture, Bible: les récits fondateurs is an illustrated Bible rewritten by a general writer and designed by an illustrator. This Bible comes from the ambition to create a Bible that readers have never seen, read, or heard before. This Bible mainly contains illustrations with minimal writing. The greatest feature of this Bible is to show the process of producing the website and to introduce questions and answers by experts. As a media Bible, Bible: les récits fondateurs aims to promote the biblical message from children to adults and from beginners to believers. We live in a multimedia age today. Even without the fourth industrial revolution mentioned, the civilization will change rapidly in the future. The existing literal Bible would not be able to excite young people who are changing too quickly. It would be difficult to satisfy them. In fact, the media Bible, produced in an illustration and video form, is not a new Bible made in a new culture. Already for early Christians, the Bible was not just a written Bible, but a Bible that was made to be listened to in narrations and looked at in paintings. In this regard, the media Bible restores the ideology of the time when the Bible was produced. Therefore, it seems that Bible: les récits fondateurs comes from not only this motivation but also a deeper theological dimension. Faith is not just an intellectual acknowledgment or confession. Through the healing of emotions, a complete person must be created. In order to produce a media Bible, we need the infrastructure of writers, illustrators, voice actors, broadcasters, animators, and artists. And it should be based on healthy commentaries from biblical scholars. This work is possible when the Christian culture is established to some extent. Religion should not remain as a ghetto within the walls of religious people. It is necessary to communicate with the secular culture to make the biblical message be delivered to the general public more easily.

[서평] A Guide to Bible Translation: People, Languages, and Topics (Swindon: United Bible Societies, 2019)

김세희 (재)대한성서공회 성경번역연구소 2024 성경원문연구 Vol.- No.54

This book, A Guide of Bible Translation: People, Languages, and Topics, is the latest volume in the book series of History of Bible Translation, published by United Bible Society (UBS). The volume is nearly 1,000 pages long and includes massive and veritable information about the people, languages, and topics in relation to Bible translation. Philip A. Noss and Houser are co-editiors of this book, who served as a Bible translation consultant in UBS and an editorial manager in American Bible Society (ABS), respectively. In the first section, the selected key figures in the history of Bible translation and distribution are introduced. The introduced people are key figures in the history of Bible translation and distribution to the communities. The second section consists of a huge number of languages including the original biblical languages, ancient and modern languages, related to the Bible/Bible translation. The last section deals with veritable topics in Bible translation, including conceptions, grammars, theories, and practical field. Overall, it is a helpful guide for readers who seek not only the general information but also hidden gem when studying the history of Bible translation; the volume spotlights the less well-known people, languages of far countries, and interesting topics in Bible Translation. Thanks to a large number of contributors from all over the world, the readers obtain the opportunity to learn valuable wisdom and in-depth knowledge, along with the joy of reading the Bible itself.

<서평> Biblical Translation in Context (Frederick W. Knobloch, ed., Studies and Texts in Jewish History and Culture 10, Bethesda: University of Maryland Press, 2002)

김구원 (재)대한성서공회 성경번역연구소 2022 성경원문연구 Vol.- No.51

This article is an extended review on Frederick W. Knobloch, ed., Biblical Translation in Context. Studies and Texts in Jewish History and Culture 10 (Bethesda: University of Maryland Press, 2002). The book under review consists of thirteen essays that were originally delivered on the conference, Biblical Translation in Context, held at the University of Maryland, USA in 1998. Contributors were actively involved in various translation projects such as the New English Translation of the Septuagint, the New American Bible revision, the Chicago Bible Translation, the New Living Translation, the New Century Version, and so forth. Although the essays in the book vary in their subject matters, they all have in common the commitment to examining the nature and practice of Bible translation. Readers will understand that Bible translators are no neutral and scientific mediums, but all translators work out of their theological, denominational, political, cultural ‘prejudices.’ This is intimated by the fact that Bible translations have been planned and executed along particular confessional and denominational lines, be it Jewish, Catholic, Protestant, or Evangelical. Reading the Bible in translation is, one may say, nothing other than reading translators’ interpretation of the Bible. The thirteen essays in this book will help us to appreciate various influences that went into the making of Greek, Aramaic, German, Mongolian, and English Bibles. This book is divided into three parts. Part 1 “Precedent: The Bible in the Ancient World” contains two essays on the first ever translation of the Old Testament, the Septuagint. Part 2 “Scripture and Community: Jewish Bibles, Christian Bibles” constitutes the meat of the book: the eight essays contained therein deal with individual translation projects in the Jewish and Christian traditions. Although the contributors all try to shed light on the ways in which prejudices of Bible translators influence the work of translating the Bible, Gillman takes the matter into another level: the two German Bibles discussed in Gillman’s article (Chapter 5) show that Bible translators may incorporate their visions for a religious community into their versions of the Bible. Mendelssohn, for instance, used his German Bible to take Yiddish speaking Jewish-Germans out of their ghetto life into the high German culture in early 18th century whereas Buber and Rosenzweig used their version of the Bible to restore the spirituality in their Jewish community of the early 20th century. Finally, Part 3 “The Bible in the Classroom: Mimetic Translation and the Literary Approach” consists of three essays on bible translation designed specifically for an academic setting. Three scholars share their experience as a Bible teacher in a university or seminary setting, and propose various translations that may help students to appreciate the literary artifice crafted in the Biblical literature.

초등 고학년 학생들이 성경의 내용을 이해하는데 영향을 주는 요소에 관한 연구

김재우 한국기독교교육학회 2018 기독교교육논총 Vol.55 No.-

The purpose of this study is to find factors which able to affect on 4th, 5th, and 6th graders’ Bible comprehension. In background of theory, it contains definition of reading comprehension, and process of reading comprehension. More than 300 older children in Seoul, Gunsan, and Busan were surveyed to find which factors affect on Bible reading comprehension, and Revised Bible, Easy Bible and Children Bible was chosen for the survey. The same contents were selected from three different versions of the Bible and they were distributed randomly. To find the factors which affect on Bible reading comprehension, gender, grader, parent’s church attendance, how long reader has attended church, and the level of difficulty students feel were surveyed at the same time. First there was significant difference in Bible comprehension scores across three translations of the Bible. Revised Korean Bible reading comprehension scores were significantly lower than those of Easy Bible and Children Bible. However, there were no significant different between Easy and Children Bible comprehension scores. Second, level of difficulty students felt affected to the Bible comprehension scores. When students felt the Bible text they read difficult, they showed low score. Also, if they said the Bible texts were easy, they got higher score than students who felt the text difficult. Third, gender, grader, parent’s church attendance, how long reader has attended church did not affect to the Bibiel comprehension scores. There was no significant difference in Bible reading comprehension score between boys and girls, and across grader, parent’s church attendance, and years of student’s church attendance. It was suggested to use Easy Bible or Children Bible rather than Revised Korean Bible for better Bible comprehension. Also, it was recommended to help student feel the Bible text easy. The same study for each Bible version was suggested for future study. 본 연구는 초등학교 4학년 5학년 그리고 6학년 아이들이 성경을 이해하는데 있어서 영향을 끼치는 요소들을 파악 및 분석하기 위함이다. 독서와 이해의 정의와 과정을 이론적 배경에 넣었으며 초등부 고학년의 성경이해도를 조사하기 위하여 서울과 군산 그리고 부산에 있는 세 교회의 네 개 예배당에서 총 300여 명의 아이를 대상으로 하여 설문을 시행하였다. 개역 개정과 쉬운 성경 그리고 현대어 성경을 어린이 성경으로 바꾼 세 가지 버전의 성경에서 동일한 본문을 선택하여 아이들에게 랜덤하게 나누어주어 그 글을 읽고 다시 기록하게 하는 Rewriting and scoring (다시 쓰기) 방법을 선택하였다. 무엇보다 아이들의 성경 이해에 영향을 끼치는 요소들을 파악하기 위하여 성별, 학년, 부모님의 교회 출석 여부, 얼마나 교회를 오래 다녔는지, 교회 내에서 훈련은 받았는지를 함께 조사하였다. 연구의 결과는 첫째, 성경 버전에 따른 결과는 유의한 수준에서의 차이가 발생하였다. 다시 말하자면 개역 개정 구약과 신약 점수 모두에서 쉬운 성경이나 어린이 성경보다 유의미한 수준으로 점수가 낮게 나왔다. 하지만 쉬운 성경과 어린이 성경에서의 구약과 신약 점수 차이는 거의 없었다. 둘째, 아이들이 느끼는 난이도에 따라 성경을 이해하는데 있어서 유의미한 수준의 영향을 주었다. 즉 참여한 학생들이 느끼는 난이도가 높으면 성경이해도 점수는 낮았으며, 쉽다고 답할수록 높은 점수를 보여주었는데, 이 차이는 유의미하였다. 셋째로, 교회를 얼마나 오래 다녔는지, 부모님의 교회 출석 여부, 성별의 차이는 성경이해도에 큰 영향을 주지 않는 것을 볼 수 있었다. 이 결과를 토대로 개역 개정보다는 쉬운 성경을 아이들에게 사용하는 것을 권하였고 참여자가 최대한 쉽다고 생각하도록 접근하는 것이 중요함을 말하였다. 더 진행되어야 하는 연구로는 각 성경 버전에 따라 동일한 연구가 다시 진행도기를 제안하였다.

포스트모더니즘과 교회학교의 성경교수에 있어서 위기와 도전

박은혜 한국기독교교육학회 2016 기독교교육논총 Vol.48 No.-

This paper organized the problems of why the Bible teaching could not achieve the essential goals in using the primary textbook to form and develop faith, examined the problems which are related to the main phenomenon of post-modernism, and suggested ways in Bible teaching by accepting crises into challenges and using it as opportunities. The suggested problems of previous research about Bible teaching are lack of educating learners as main agents due to teacher-centered education, lack of connecting to learners’ various daily lives due to information-oriented education, and lack of Bible teaching in the holistic areas due to cramming teaching methods. Although the postmodernism phenomenon of destruction of power can be a crisis in Bible teaching, the destruction of the teacher-centered education can stand learners as the main agents to perform the essential purpose of Bible teaching. This paper suggested ways to destruct the power of teacher-oriented ways, to understand the learners with postmodernism mind, and to have theological conversation as co-partners to find the truth of God for educating learners as main agents by respecting their interpretation of the Bible. Destructing the grand narrative in human history can be a crisis that leads to rejecting the truth of Scripture. However, applying the Bible’s content to the context of students’ lives can be a challenge. For this purpose, This paper suggested ways to engage students to actively expressing the stories of their lives and connecting with a variety of day-to-day experience with the Bible teaching methods. It also proposed that the teacher should utilize the variety of learning styles, allow students to participate in the style that they choose to, and use digital devices that are closely used in the students’ lives. Because relativity and diversity does not recognize the universal and absolute truth, it can be a crisis in Bible teaching. However, following Jesus’ teaching can be a challenge when trying to listen to the marginalized, overlooked, ignored, and excluded while giving new meaning through their voices. This paper suggested a way to educate pursuit of identity in diversities. Respecting the differences in the various lives of learners racially and culturally, understanding the difference in their lives, and finding their identity in God’s truth in the midst of new experience by sharing with others are ways offered for Bible teaching. 본 논문은 신앙을 형성하고 발달시키기 위한 주요 교재로서 성경을 교육하는데 있어서 성경교수의 본질적인 목적을 성취하지 못하게 했던 문제점들을 정리하고, 그러한 문제점들과 포스트모더니즘의 주요 현상과 연결하여 성경교수에 주는 위기를 살펴보며, 위기를 도전으로 받아들여 기회로 바꿀 수 있는 성경교수 방안을 제시하였다. 성경교수에 관한 선행연구들이 지적한 성경교수에 관한 문제점은 교사중심의 교육으로 인해 성경을 대할 때 주체로서의 학습자 교육의 부족, 내용중심의 교육으로 인해 학습자의 다양한 삶과의 연결 부족, 주입식 교육방법 위주의 인지적 성서교육으로 전인적 측면의 성경교수의 부족으로 요약하여 정리하였다. 포스트모더니즘의 권력의 해체현상은 교사중심의 성경교수에 위기가 되기는 하지만, 성경교수의 본질적인 목적을 수행하기 위해 교사중심의 교육을 해체하고 학습자를 주체로 설 수 있게 하는 교육으로 도전이 됨을 정리하였다. 이를 위해 하나님의 진리를 발견해나가는 공동의 파트너로서 교사중심의 권위를 해체하고, 학습자에 대해 포스트모던적으로 이해하며, 성경교수 학습 과정에서 주체적으로 해석자로 설 수 있도록 그들의 해석을 존중하며 신학적 대화를 나누는 방안을 제안하였다. 거대담론의 해체는 인류 역사에 있어서 보편적으로 내려오는 성경의 진리를 인정하지 않으려 한다는 점에서 위기가 되지만, 성경의 내용이 학습자들의 삶의 맥락 속에서 형성되도록 교육해야 한다는 점에서 도전이 되기도 한다. 이를 위한 성경교수 방안으로 학습자들의 다양한 일상의 경험과 연결하는 교육이 되도록 학습자들의 삶의 이야기를 적극적으로 표현하도록 참여시키는 방안을 제안하였다. 학습자들의 다양한 학습 형태를 활용하여 교수 학습을 계획하고, 자신의 학습 형태에 맞는 단계에 적극적으로 참여할 수 있도록 할 것과 학습자들의 삶과 밀접한 디지털 기기들을 사용하여 참여를 자극할 것을 제안하였다. 상대성과 다양성은 보편적이며 절대적인 진리를 인정하지 않기 때문에 성경교수에 있어서 위기가 되지만, 주변적인 것으로 소외, 간과, 무시, 배제되었던 국지적인 주장과 의도에 귀를 기울여 새로운 의미를 부여하기에 예수님의 가르침을 따른다는 점에서 도전이 된다. 이를 위한 성경교수 방안으로 다양성 안에서의 정체성을 추구하는 교육을 제안하였다. 인종적, 문화적 다양성을 존중하며, 학습자들의 다양한 삶의 차이를 인정하며 다양한 경험을 타인들과 나눔으로 하나님의 진리 안에서 자신의 정체성을 찾아가게 하는 방안을 제안하였다.

성서와 히브리 유산: 구약과 신약의 연속성

김신애 한국구약학회 2018 구약논단 Vol.24 No.4

How to read the Bible? We can’t help but read the Bible through the prism of our religious tradition or affiliation. The prism of our time and social location make a big difference as well. We read the Bible through the prism of our interpretive methods. The prism of theological and historical paradigms we embrace shapes our interpretation. If we are honest with ourselves then we have to admit that we read our Bible through our unique context, in a very subjective way. Moreover, a paradigm is a type of a worldview, a system, a model, a pattern. These paradigms affect one’s identity theology on the deepest level and will shape one’s interpretation of the Bible’s message(s). For example, statues Ecclesia and Synagoga at Strasbourg Cathedral (Notre Dame, c. 1235) represents Judaism and Christianity, Synagogue and Church. Church displays freedom, confidence and authority vs. misery, shame and submission of Synagogue. This paradigm was developed out of early patristic period and remained as a main view into the middle ages. It’s core problem is the supercessionist (replacement) perspective built on the early Church vs. Synagogue polemics, denial of Israel’s spiritual inheritance. It is in considerable tension with Romans 9-11. It should be remembered that the Bible was written predominantly by Jews and to a Jewish audience at first. It was written in the Hebrew soil and culture. The Bible basically reflects the Hebrew view of reality. And it has been transmitted to the Gentile churches. Indeed, the roots of Christianity run deep into Hebrew soil. Much of what is written in the New Testament is incomprehensible apart from its Jewish context. For the Christians of the first Church, the way of “Christian thinking” meant the way of Hebraic thinking. Then what does it mean to have the Jewish/Hebraic viewpoint? That is to redintegrate the Jewishness of the Bible. Why that is so important? Because the most books of the Bible found its primary propensity in the Semitic culture of the ancient neat East. However, though the Hebrew heritage of the Church is rich and extensive, the crop of our understanding about Hebrew heritage and Christian-Jewish relations is quite lean. Therefore, proper reading the Bible and understand the meaning of it is required. Most of all, in reading and interpreting the Bible, inquiry and understanding of Jewish roots is a prerequisite that must be preceded In this article, I will emphasize the importance of the Hebrew heritage that has been treated so passively or superficially in the understanding of the Bible as the basis of Christian faith and doctrine. I will also enumerate some examples of the Hebrew heritage in the Bible texts and also its traditions. Furthermore, as a spiritual child of Abraham, I will see the ties of the church with Israel. 어떻게 성경을 읽을 것인가? 우리는 종교적인 전통이나 프리즘을 통해 성경을 읽을 수밖에 없다. 사회적 위치, 해석 방법, 신학적, 역사적 패러다임의 프리즘은 우리의 성경 해석을 구체화 한다. 한편, 패러다임은 세계관, 체계, 모델, 패턴의 한 유형이다. 패러다임은 신학에 영향을 미치고 성경의 메시지에 대한 해석을 형성한다. 예를 들어, Strasburg 대성당 (Notre Dame, c. 13 세기)의 동상은 유대교와 기독교, 회당과 교회를 나타낸다. 교회는 자유와 자신감, 권위를 나타내고 있고 회당은 비참함과 수치스러움을 보여준다. 이러한 패러다임은 초기 교부주의 시대에서 발전되어 중세 시대까지 이어진다. 문제는 기독교 초기의 유대교 논쟁과 이스라엘의 영적 유산을 부인하는 대체 관점은 로마서 9-11 장과는 상당한 긴장 관계에 있다는 점이다. 성서를 처음 기록한 사람들은 히브리인들이었고 그 배경도 히브리 문화이며 전승도 히브리적인 것이다. 성서는 근본적으로 히브리적 현실관을 반영하고 있다. 또한 초대 기독교인들에게 있어서 “기독교적으로” 사고한다는 것은 곧 히브리적으로 사고하는 것을 의미했다. 그렇다면 무엇이 유대적/히브리적 관점인가? 그것은 성서의 유대성을 복구하는 것이다. 왜 그러한 관점을 갖는 것이 중요한 것일까? 왜냐하면 신구약의 모든 저자들은 그들의 일차적 성향 (방향)을 동방의 셈족 문화 안에서 발견하기 때문이다. 그러므로 성서를 읽고 해석함에 있어 유대적 뿌리에 대한 탐구와 이해는 반드시 선행되어야 하는 조건이다. 나는 이 논문에서 기독교의 신앙과 교리의 근간이 되는 성서를 이해함에 있어 지금까지 소극적이거나 피상적으로 다루어져 온 히브리 유산의 중요성을 강조하고 몇 가지 예들을 제시할 것이다. 나아가 아브라함의 영적인 자녀로서 우리 이방의 교회가 이스라엘과 맺고 있는 유대관계가 의미하는 바를 확인할 것이다.

‘제1세대 성서’를 통해 이루어진 복음의 토착화 -한글 성서 최초 완역 100주년의 역사신학적 의미-

이덕주 한국신학정보연구원 2010 Canon&Culture Vol.4 No.1

This is the centennial year of the translation of the whole scriptures, New and Old Testaments into Korean language. In the beginning of the history of the Christian mission in Korea was the works of translation, printing and distribution of the Korean Bible tracts by the foreign missionaries and the Korean Christians in Manchuria of China before landing of the missionaries on Korea. And the pioneer missionaries, H. G. Appenzeller of the Methodist Church and H. G. Underwood of the Presbyterian Church landing at Korea on the Easter day of 1885 in possession of the Korean version of St. Mark printed in Japan, started their mission works together with the revision and translating of the Bible into Korean. They succeeded to print Korean revised version of St. Mark in 1887 when they, with other missionaries in Korea, formed the Permanent Committee of Bible and the Board of Translator for the future Bible works in Korea. In 1893 the missionaries in Korea renewed the Bible Committee and the Board of translator as the more enlarged interdenominational bodies and prepared the basic principle of translation of the Bible. In 1900 they finished translating and could print the New Testament as in both of the individual and the tentative versions. From then the board members began to revise the individual versions of the NT and could provide a tentative version of whole NT in 1904 when the Bible Committee was reorganized with the representatives of three foreign Bible Societies and six missions of the Methodist and the Presbyterian Churches, the board of translators with the foreign missionaries and the native Christians. The members of the Committee and the board took impetus to revise the tentative version of NT so could print the first authorized version of NT in 1906. Thence board members made haste to translate the Old Testament scriptures and could report of the completion of translation in 1910 and printing of the Korean OT and with the NT in one volume for the first time in 1911. It was thirty five years since the Scotland missionaries ventured to translate the Gospel into the Korean language in Manchuria and twenty five years since the first protestant missionaries reached Korean shores with a Korean version of St. Mark. So thus the Korean people and the Christians were able to read in their own tongue the whole Bible, the first generation Korean Bible, a product of cooperation of the first-coming missionaries and the first-converted native Christians in Korea. We can find in this first generation Korean Bible three historico-theological meanings. Firstly, there came to be indigenization of the Gospel in Korean religious culture through translation of the Bible into the Korean language. Namely the incarnation of the word to the life and the culture of the Korean people was done through the introduction and the practice of the Biblical messages in Korean linguistic form. Secondly, the Korean vernacular Hangul began to be studied scientifically and treated as an authorized language trough translation and printing of the Bible in Korean. From the early days of the Christian mission the foreign missionaries found the scientific superiority and efficiency in Hangul and determined to publish all the Christian books in Hangul. So it awoke from a long sleep of four hundred years and took successfully the position of an authorized popular language of the Korean people. Thirdly, Bible works initiated and provided the basic ground of ecumenical movement in Korea. Mission works in Korea began with the cooperation between the Methodist Appenzeller and the Presbyterian Underwood in translation of St. Mark and building of the Bible Committee and the Board of Translators as an interdenominational body. Thence the ecumenical work embracing of translation, publishing and distribution of the Korean Bible help Korean Church to sustain the tradition of ‘one Bible for one Church’ in Korea. 이 글은 1910년 번역을 끝내고 이듬해 출판된 신․구약 한글 성서의 번역과정을 정리하고 그 100주년의 역사 신학적 의미를 살펴보는 데 목적이 있다. 1870-1880년대 중국 만주에서 시작된 한글 성서 번역과 출판은 한국 개신교회 복음 선교의 단초를 제공했고 1885년 일본에서 인쇄된 한글 성서를 갖고 내한했던 개척 선교사 아펜젤러와 언더우드는 곧바로 성서 공동 번역에 착수하여 1887년 마가복음을 인쇄하였다. 이를 계기로 선교사들이 성서 번역자회를 조직하여 처음엔 일본과 만주에서 번역된 성서를 교정하는 형태로 진행하다가 1893년 상임성서실행위원회와 번역자회를 새로 조직하면서 개인 역→번역자회 역→위원회 역→시험 역→공인 역으로 이루어진 번역 원칙과 방법론을 제정하였다. 이런 원칙하에 전면적인 번역 작업에 착수하여 1900년에 시험 역본과 개인 역본이 혼합된 형태의 신약전서를 인쇄하였다. 이어서 1904년 영국과 미국, 스코틀랜드 성서공회와 한국 선교에 착수한 장로교와 감리교 선교회들이 참여한 한국성서위원회를 조직하고 체계적인 성서 번역과 인쇄, 반포 사업을 추진하였다. 이와 함께 한국인 번역자들도 참여하는 성서 번역자회를 새롭게 구성하여 신약 개정 작업에 착수하여 1906년 공인 역본 신약전서를 인쇄하였고 이어 구약 성서 번역에 착수, 1910년 4월 번역을 끝내고 1911년 3월에 구약전서 및 신․구약 합본 성경전서를 인쇄하였다. 이로써 한국 교회는 비로소 한글로 번역된 성서 전체를 소유하게 되었다. 이렇게 해서 태어난 신․구약 성경전서는 한국개신교회 선교 개척을 담당했던 내한 1세대 선교사들과 이들을 통해 복음을 받아들이고 개종한 1세대 토착 교인들의 합작으로 만들어진 ‘제1세대’ 한글 성서란 점에서 중요한 의미를 지닌다. ‘제1세대’ 한글 성서로 1910년 번역을 끝낸 신․구약 성서는 다음 세 가지 역사신학적 의미를 지닌다. 첫째, 성서 번역을 통해 복음의 토착화가 이루어졌다. ‘말씀이 육신이 되는’ 성육화(成肉化) 과정처럼 성서 속에 담긴 기독교 신앙과 신학적 의미가 한글 번역을 통해 한국의 토착 언어와 종교 문화 속에 뿌리를 내리게 된 것이다. 둘째, 성서 번역과 인쇄를 통해 한글의 과학적 연구와 실용화가 이루어졌다. 초기 내한 선교사들은 성서를 비롯한 기독교 문서를 한글로 번역, 출판하였는데 그 결과 세종대왕 창제 이후 4백 년 넘게 긴 잠을 자고 있던 한글의 실용화와 연구가 이루어져 한글이 ‘한국민의 생활 언어’로 자리 잡게 되었다. 셋째, 성서 번역과 인쇄, 반포 사업을 통해 교회 일치와 연합 운동이 촉진되었다. 외국의 3개 성서공회, 한국 선교에 임하고 있던 6개 장로교와 감리교 선교회가 조직한 성서위원회는 물론 성서 번역자회도 초교파적으로 조직, 운영되었는데 이를 통해 교파주의를 극복한 교회 일치와 연합 운동이 가능하였고 그 결과 ‘하나의 교회’를 지향하는 ‘하나의 성서’ 전통을 수립할 수 있었다.

에큐메니칼 성경 이해와 선교

안승오(Seung-Oh An) 영남신학대학교 2020 신학과 목회 Vol.53 No.-

The Bible is the foundation of Christian theology and faith. Christianity believes that only through the Bible can we meet Jesus Christ and participate in God"s history of salvation, and that is why the Bible is the source and norm of faith and theology. Since the Bible is the source of all theology and church work, the view of the Bible has a decisive influence on Christian mission. WCC (World Council of Churchs) ecumenical camp, one of the Christian mission camps, has a view of the Bible that is much different from the traditional view. This study analyzes this ecumenical view of the Bible and its impact on mission. There are various thoughts and theologies behind the changed view of the Bible in the ecumenical camp, but, more than any other theologies, liberal theology, liberation theology, and God"s mission theology have greatly influenced the ecumenical view of the Bible. In other words, the ecumenical view of the Bible was influenced by liberal theology, which emphasizes reason over the Bible, liberation theology, which emphasizes the context more than the text, and God"s mission theology, which emphasizes the world more than the church. And as the trust and authority in the Bible is weakened in the ecumenical camp, unlike in the evangelical camp where the Bible has high authority, the ecumenical camp"s commitment to mission is gradually weakening. Of course, the above evaluation can be seen as a rather conservative and narrow view. However, it is unfortunately true that the ecumenical camp"s view of the Bible weakens the authority of the Bible and thereby weakens the church and mission. Therefore, the ecumenical camp needs to review the Bible view considering this view in mind.

La Bible Expliquée

김선종(Sun-Jong Kim) 대한성서공회 2015 성경원문연구 Vol.- No.37

This paper reviews La Bible Expliquée(the Explained Bible) published in 2004 by the French Bible Society, presents the commentaries of this Bible, and analyzes its pros and cons. To achieve this aim, we will use the following processes. First, by considering the foreword of La Bible Expliquée, we will try to grasp its purpose and orientation with its theological features. Second, in order to understand the theological position of this Bible, we will compare it with ZeBible published in 2011 by the same bible society. La Bible Expliquée is an international and interdenominational Bible in that the French Bible Society and the Canadian Bible Society have cooperated, and that Protestants, Catholics, and Evangelicals have worked together. This explication Bible tries to give the explanation of the difficult passages in the Bible to the readers with little theological education. That is why this Bible uses easy and evident terms that all can read and understand. Its commentaries do not arouse thorny theological controversies. When certain biblical passages conflict with present ideas, La Bible Expliquée tends to explain them positively by emphasizing their historical contexts and vindicating the Bible’s qualification as a canon. In this regard, we can evaluate that this Bible is more moderate and conservative than ZeBible. La Bible Expliquée was made in order to overcome the limits of the preceding study bibles. While the Life Application Study Bible is fundamentalistic and La Bible des Communautés Chrétiennes has much anti-semitic tendencies, La Bible Expliquée seeks to avoid dogmatic and spiritual interpretations, and takes out the theological meanings in the light of the Holy Spirit. The reader who wants to get biblical answers to real-life problems may be helped by ZeBible. There is a deep gap between the Bible written in the ancient times and the present Bible readers in the aspects of time, geography, language, and ideas, therefore requiring the Bible to be explained. However it is impossible to make a perfect and unique explication Bible because the readers are situated in different contexts from one another. Hence, diverse explication Bibles are needed for various objectives and directions.