‘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.

History of Korean Bible Translation and Its Controversies: Focusing on the Title of Psalm 7

서재덕 한국기독교학회 2023 한국기독교신학논총 Vol.129 No.-

This paper briefly examines the history of Bible translation both worldwide and in Korea, summarizes the arguments of Korean Bible scholars, and analyzes the translation of the headword of Psalm 7 in early Korean Bibles in order to find answers to these questions. The reasons for Bible translation varied in each period. Notably, with the expansion of the Western world in modern times, the Bible has been rapidly translated into various languages, often driven by missionary motives. These characteristics also apply to the history of Korean Bible translation. The first Korean Bible only appeared in the late 20th century, and since then, numerous Korean versions have been published, indicating a significant growth in the Bible academic community in Korea. However, even in this extensive history, there is a point of contention regarding the ability of early Korean Bible translators to accurately translate the original Hebrew and Greek texts into Korean. In examining the translations of the three early Korean Bibles for the headword of Psalm 7, four distinct characteristics emerge, shedding light on the controversy surrounding Korean Bible translators. First, there is a discrepancy in the translation of the word שגיון. SP translates it as “poetry,” while KB translates it as “a sad song.” On the other hand, KRV translates שגיון as “식가욘/shiggaion,” understanding it as a Hebrew proper noun. The second characteristic pertains to the translation of ,בן־ימיני which has two different translations. SP translates it as “sons of Yemin,” while both KB and KRV translate it as “Benjaminites.” The third characteristic is the style of translation. Both SP and KB employ narrative sentences, whereas KRV uses a narrative-remodeled style. This style of translation in KRV continues in subsequent versions, such as the later Korean Revised Version (1952) and the New Korean Revised Version. Finally, the fourth characteristic concerns the word order in the three versions. Based on these textual fragments of evidence, it can be concluded that the early Korean Bible translators were sufficiently capable of translating the original text of the Bible.

『셩경젼셔』의 번역 검토 -『마태복음서』 번역의 장점과 계승 방안을 중심으로-

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

The Complete Bible in Korean(1911) is the first Korean New and Old Testaments which was the first authorized version in Korean Church. The aim of this paper is to delve into the principles of translations used in The Complete Bible in Korean and to suggest a new translation principles based on our thorough evaluations. In this paper we are going to deal with the contributions of The Complete Bible in Korean which can be succeeded to the contemporary translators of the Bible. The first contribution of The Complete Bible in Korean can be found in its style in terms that it is just like our native language. We may say that among the Korean Bibles that have been published so far, The Complete Bible in Korean includes the least translation style in arranging words in a given sentence. The separated sentences are tied into and reconstructed to a sentence that flows like water via having good command over the variety of Korean postpositional words for connecting verbs. We can call this writing style of The Complete Bible in Korean a reading style, a traditional Korean narrative song style, or a smooth and elegant style. It is unreasonable to uniformly apply The Complete Bible in Korean style to all the translations of the Scriptures both because the modern people have a tendency to prefer a concise sentence and because the original Scripture itself is constructed with simple sentences. However, in terms of fulfilling and preserving our (Korean) inherently unique propensity, it is desirable to use the Bible translated in The Complete Bible in Korean style additionally. The second contribution of The Complete Bible in Korean is found in the fact that passive sentences are translated to active ones whenever possible in Korean, and further that even when passive sentences are translated to the same passive, our (Korean) literary style is employed instead of the Western’s. In this way, The Complete Bible in Korean has diverse contributions despite being a translated version in a relatively initial period in the church history. To produce an even more clear and highly qualified version in the future translation project, it is necessary to establish a more systematic translation principles which could express an elegant native Korean language by thoroughly taking advantage of The Complete Bible in Korean(1911). 『셩경젼셔』(이하『구역』)는 최초의 한국어 신․구약 성경전서이며, 한국 교회의 공인을 받은 최초의 성경이다. 이『구역』이 발간된 지 100주년이 되는 해에『구역』의 번역상의 공과를 연구하여 새로 나올 번역에서 그 장점은 계승하고 과오는 되풀이 되지 않도록 장치를 마련하는 일이 필요하다. 이 글의 목표는『구역』의 번역상의 원칙을 탐구하고, 새로운 번역상의 원칙 수립을 제안하는 것이다. 이 글은『구역』의 장점과 계승 방안을 논의한다. 번역상의 원칙이 명확히 확립되어 있고, 그 원칙이 적절히 적용된 사례를 중심으로 논의를 펴갈 것이다. 『구역』의 첫째 장점은 우리말다운 문체다.『구역』은 지금까지 출간된 우리말 성서 가운데서 번역투의 어순이 가장 적게 나타난다. 우리말의 여러 가지 동사 연결형을 자유자재로 구사함으로써, 토막토막의 문장들을 하나로 연결하여 물 흐르듯 흘러가는 문장으로 재구성해 냈다. 이러한『구역』의 문체를 낭독체 문체, 판소리체 문체, 유려체 문체라고 부를 수 있다. 현대인들이 간결한 문체를 선호하는 경향을 보이기도 하고, 성서의 원문 자체가 토막토막의 단문(單文)으로 구성되어 있기도 하기 때문에『구역』의 문체를 모든 성서 번역에 일률적으로 적용한다는 것은 불합리하다. 그러나 생래적인 우리의 고유한 성향을 충족시키고 보존한다는 점에서『구역』 투의 문체로 번역된 성서를 곁들여 사용하는 것이 바람직하다.『구역』의 둘째 장점은 수동태 문장을 우리말로 될 수 있는 대로 능동태 문장으로 바꾸어 번역한 점과 수동태로 번역하는 경우에도 서구식 문체를 따르지 않고 우리말 어투로 번역한 사실이다. 이렇듯『구역』은 비교적 초기의 번역본이지만 다양한 장점을 가지고 있다. 한층 명확하고 수준 높은 번역본을 제작하기 위해서는 기존의 번역이 가진 장점을 철저히 수용해서 더욱 다듬어진 번역상의 원칙을 수립할 필요가 있다.

한국 가톨릭교회 성서 번역의 선구자 선종완(宣鍾完) 신부(1915-1976) — “선종완역”(1958-1963)과 『공동번역 성서』(1977)를 중심으로 —

이환진 (재)대한성서공회 성경번역연구소 2023 성경원문연구 Vol.- No.53

Father Laurentius Syen, whose Korean name is Sun, Jong-wan can be called a pioneer of the Korean Catholic Church’s Bible translation. He had excellent knowledge of Biblical Studies, being fluent in modern and North-West Semitic languages, including Sumerian. In addition, Father Syen was also a man of outstanding artistry, who drew four beautiful Bible maps. With these maps, he wanted to help not only the seminarians but also the Bible readers. His enthusiasm for Bible translation was so great that he would raise quails to cover the costs for Bible translation. Indeed, Father Syen was the first person to use the divine name Yahweh (야훼) as a Bible translator, and for the first time in Korean, he translated the Book of Baruch contained in the Second Canon (Apocrypha). His great love for the Korean language can be assumed from the fact that he used native Korean word ‘비롯음에 (bee-rot-eum-eh meaning in the beginning)’ as the first word of his translation of Genesis. It is in this respect that Father Syen is called a pioneer in the Catholic Church’s Bible translation work. Syen’s Version of the Bible has had a profound impact on the Korean Common Translation (1977), the North Korean Bible (1984), and the Catholic Bible (2005) although it wasn’t a full translation of all Old Testament books. Of course, Father Syen did participate in the translation of the Korean Common Translation (1977). Only few verses of Genesis and Exodus (Gen 1:1, 3; 2:4; Exo 3:14) are given as examples in the paper, but expressions from Father Syen’s Version of the Bible have been passed down in those Korean translations of the Bible. In addition, the first part of Father Syen’s paper, Even the right person can live by trusting (올바른 사람도 믿어야 살 수 있다, 1976) clearly shows his intense academic rigor and sensitivity in studying Habakkuk 2:4 text to translate the verse when he was participating in the Korean Common Translation (1977) project. It is probably the only writing in Korean that reveals how intense the work of translating the Bible is. I believe Father Syen’s own translation (1958-1963) and the Korean Common Translation (1977) are a great legacy not only for the Korean Catholic Church but also for the Korean Protestant Church.

『셩경젼셔』의 번역 검토

김창락(Chang-Nack Kim) 한국신학정보연구원 2010 Canon&Culture Vol.5 No.2

『셩경젼셔』(이하 『구역』)는 최초의 한국어 신?구약 성경전서이며, 한국 교회의 공인을 받은 최초의 성경이다. 이 『구역』이 발간된 지 100주년이 되는 해에 『구역』의 번역상의 공과를 연구하여 새로 나올 번역에서 그 장점은 계승하고 과오는 되풀이 되지 않도록 장치를 마련하는 일이 필요하다. 이 글의 목표는 『구역』의 번역상의 원칙을 탐구하고, 새로운 번역상의 원칙 수립을 제안하는 것이다. 이 글은 『구역』의 장점과 계승 방안을 논의한다. 번역상의 원칙이 명확히 확립되어 있고, 그 원칙이 적절히 적용된 사례를 중심으로 논의를 펴갈 것이다. 『구역』의 첫째 장점은 우리말다운 문체다. 『구역』은 지금까지 출간된 우리말 성서 가운데서 번역투의 어순이 가장 적게 나타난다. 우리말의 여러 가지 동사 연결형을 자유자재로 구사함으로써, 토막토막의 문장들을 하나로 연결하여 물 흐르듯 흘러가는 문장으로 재구성해 냈다. 이러한 『구역』의 문체를 낭독체 문체, 판소리체 문체, 유려체 문체라고 부를 수 있다. 현대인들이 간결한 문체를 선호하는 경향을 보이기도 하고, 성서의 원문 자체가 토막토막의 단문(單文)으로 구성되어 있기도 하기 때문에 『구역』의 문체를 모든 성서 번역에 일률적으로 적용한다는 것은 불합리하다. 그러나 생래적인 우리의 고유한 성향을 충족시키고 보존한다는 점에서 『구역』의 문체로 번역된 성서를 곁들여 사용하는 것이 바람직하다. 『구역』의 둘째 장점은 수동태 문장을 우리말로 될 수 있는 대로 능동태 문장으로 바꾸어 번역한 점과 수동태로 번역하는 경우에도 서구식 문체를 따르지 않고 우리말 어투로 번역한 사실이다. 이렇듯 『구역』은 비교적 초기의 번역본이지만 다양한 장점을 가지고 있다. 한층 명확하고 수준 높은 번역본을 제작하기 위해서는 기존의 번역이 가진 장점을 철저히 수용해서 더욱 다듬어진 번역상의 원칙을 수립할 필요가 있다. The Complete Bible in Korean(1911) is the first Korean New and Old Testaments which was the first authorized version in Korean Church. The aim of this paper is to delve into the principles of translations used in The Complete Bible in Korean and to suggest a new translation principles based on our thorough evaluations. In this paper we are going to deal with the contributions of The Complete Bible in Korean which can be succeeded to the contemporary translators of the Bible. The first contribution of The Complete Bible in Korean can be found in its style in terms that it is just like our native language. We may say that among the Korean Bibles that have been published so far, The Complete Bible in Korean includes the least translation style in arranging words in a given sentence. The separated sentences are tied into and reconstructed to a sentence that flows like water via having good command over the variety of Korean postpositional words for connecting verbs. We can call this writing style of The Complete Bible in Korean a reading style, a traditional Korean narrative song style, or a smooth and elegant style. It is unreasonable to uniformly apply The Complete Bible in Korean style to all the translations of the Scriptures both because the modern people have a tendency to prefer a concise sentence and because the original Scripture itself is constructed with simple sentences. However, in terms of fulfilling and preserving our (Korean) inherently unique propensity, it is desirable to use the Bible translated in The Complete Bible in Korean style additionally. The second contribution of The Complete Bible in Korean is found in the fact that passive sentences are translated to active ones whenever possible in Korean, and further that even when passive sentences are translated to the same passive, our (Korean) literary style is employed instead of the Western’. In this way, The Complete Bible in Korean has diverse contributions despite being a translated version in a relatively initial period in the church history. To produce an even more clear and highly qualified version in the future translation project, it is necessary to establish a more systematic translation principles which could express an elegant native Korean language by thoroughly taking advantage of The Complete Bible in Korean(1911).

한국어 번역 성경의 문장 구조 및 어휘 연구

유경민 국어사학회 2017 국어사연구 Vol.0 No.24

본고는 공인역(公認譯) 『신약젼셔』(1906)와 『新約全書 국한문』(1906), 사역(私譯) 『奇一 新譯 新舊約全書』(1925)를 대조하여 한국어 번역 성경에서의 국한혼용문의 특징, 문장 구조의 변화, 어휘의 변화, 외래어 표기의 특징 등을 살피는 것을 목적으로 한다. 이를 위하여 성경의 장, 절 대비 DB를 통하여 번역본별로 대조하면서 문장 구조와 어휘를 살피며 1900년대 초기의 국한혼용문의 특징을 설명하였다. 같은 시기의 다른 장르의 국한혼용문을 살펴 유교경전 언해문의 특징을 보이는 문장과 현대국어 문체에 더 가까운 문체를 확인하였다. 또한 한자어화의 원리를 찾아 그 예를 제시하고, 한자어화 되지 않은 부분은 어떤 양상인지를 살폈다. 한편 공인역본보다 더 자연스러운 한국어 성경 번역문을 지향했던 게일역본의 특징이 주어와 서술어, 목적어와 서술어의 위치를 가까이 두고 있다는 점을 확인하였다. 성경에서의 외래어 음역에 대한 고찰은 성경에 나오는 음역의 사례들이 근대 이후 외국과 교류가 많아지고 외국 문물이 급속히 쏟아져 들어올 때 한국어 안에 수많은 외래어 음역들이 사용되던 당시 성경이 외국어 음역 연구에도 좋은 기준과 보기가 될 수 있음을 보이기 위한 것이다. 나아가 이와 관련된 연구 과제를 제시하였다. The Bible translation in Korean is a useful resource for studying the meaning and usage of words for over 120 years. In any translation of any age, the Bible ultimately translates to the same original text, so even if it is published in another translation, it basically conveys the same content. Therefore, the translated Bible is a subject of Korean history, which has appropriate conditions for the comparative study among translations either synchronically or diachronically. The reasons why Biblical sources should be treated more actively in Korean or Korean history are as follows. ① The type, meaning, and usage of words used in translations in the late 19th century are quite different from the modern Bible. ② The awkward expressions in the modern Korean Bible are likely to be influenced by translations from previous periods. ③ There is relatively lack of research on modern Korean words in Korean word research. ④ By looking at the names of people and toptnyms notations of foreign languages in the Bible, it is possible to reveal how the loanword orthography in Korea was started and settled. It is possible to reveal how the foreign language notation in Korea was started and settled by examining the notation of foreign languages ​​such as people and place names in the Bible. In the present paper, I used DB versus verse unit in order to study the change of Korean Bible Translation in Korean. It is possible to look at the changes of the sentence structure and the word order of the translations by comparing the inputted DB based on the chapter and section of the Bible. In addition, I can explain the process of settlement of modern Korean Bible by looking at the change of the notation in foreign language and the meaning words. Until now, most Korean or Korean historical studies on Korean Bible were limited to Korean Bible. However, in this paper, I targed at Korean Bibles in mixed scripts (i.e. using both native script Hangul and Chinese characters Hanja). The Korean-Chinese Bible with mixed scripts is a much more important study because it was created in a different way from the traditional Korean- Chinese mixed texts in modern Korean periods. From the first time, Korean- Chinese mixed texts were not translated from Chinese characters and Korean-Chinese mixed texts were written as their own versions; rather, it was made by converting the Korean-Hangul Bible into Chinese characters. Therefore, it is necessary to compare various types of Korean-Chinese texts based on Bibles developed at the same time. The reason for this is that we can examine ① the influence of the spreads of Korean-Chinese Bible with mixed scripts on the life of Korean language and ② the relationship between the modern Korean text style and the Korean-Chinese texts at the end of the 19th century to early 20th century. The subject of this paper is New Testament (1906), which was the first officially recognized translation by the Bible Society, THE KOREAN NEW TESTAMENT IN MIXED SCRIPT (1906), and 寄一新譯신구약전서 (1925), which was written by pointing out that THE NEW TESTAMENT (1906) was wrong. I targeted these bibles because they are translations that reveal the greatest difference in Korean New Testament. By contrasting the explicitly different translations, the types of Korean-Chinese mixed texts and different usage of words in bibles in the modern Korean language periods can be analyzed.

『셩경젼셔』(1911)의 번역대본 가능성 - 출애굽기 4:13을 중심으로 -

장석정(Sok-Chung Chang) 대한성서공회 2021 성경원문연구 Vol.- No.48

Most Korean Bibles have translated Exodus 4:13 as “Moses said, Oh Lord, Please send a capable man.” since the first publication of The Korean Bible (『셩경젼셔』) in 1911 and The Korean Revised Version (『셩경개역』) in 1938. We notice that these translations are certainly not based on MT, which is the main basis for the translation of the Old Testament. This study identifies the translation issue of the verse, and tries to find out the plausible source texts for the Korean Bibles, especially for The Korean Bible. In the case of Exodus 4:13, all English Bibles were based on MT without exceptions. Our study indicates that our Korean Bibles seem to be translated according to the LXX instead of MT. According to MT, Exodus 4:13 would be ‘Please send someone whom you want to send.’ Moses simply asks that he does not want to lead the Exodus, and that God should send somebody else other than himself. Furthermore, our Korean translation of Exodus 4:13 seems to be derived from the Japanese Bible (Meiji Version, 1877). This study shows that the translation committee members seem to use neither MT nor LXX, and that they certainly used English, Chinese, and the Japanese Bibles. Even though all the Chinese and English Bibles seem to translate Exodus 4:13 according to MT, whereas The Korean Bible translated it in a similar way to LXX and the Japanese Bible. This shows that among the source texts for The Korean Bible Japanese Bible could have played a certain role as far as the Exodus 4:13 is concerned. Therefore, Japanese Bible would be one of the possible candidates for the source text for The Korean Bible. In the future, further studies would be necessary to secure this plausible suggestion for the source texts for the translation of the Korean Bible. Specifically Dutch Bible Statenvertaling (1637) and Spanish Bible Sagradas Escrituras (1569) need to be studied to search for more possible source texts.

우리말 성경의 번역어 변화 유형 연구 -「성경전서 개역한글판」(1961) 어휘를 중심으로-

오미정 한국어의미학회 2009 한국어 의미학 Vol.29 No.-

Oh Mijung. 2009. The types of lexical changes in the Korean Bible translation. Korean Semantics, 29. The Bible has been translated into Korean for about over 120 years and there are various translation versions. This paper investigates the aspects of translated words change in Korean Bible. We assume that not only the theological changes but also the Korean lexical changes are reflected in the Korean Bible text. Especially the 「성경전서 개역한글판」(1961, the Revised Version of the Bible) called Korean King James Version is the most authoritative and has a great influential on many other Korean Bible versions. We have investigated aspects of changes in the translated words by examining the whole 28 chapters of <마태복음 Mattew> from the New Testament. And we established 8 types of lexical changes in the Korean Bible by two standards: one is whether the word change has one-to-one correspondence or not, the other is whether the word changed into new word which are not used in「성경전서 개역한글판」(1961). We expect that this study can contribute revealing and discussing the aspects of the Modern Korean vocabulary changes.

1911년『셩경젼셔』의 한국 문화사적 가치에 관한 연구

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

The Complete Bible in Korean published in 1911 was the first Bible that the British Bible Society in Korea established an biblical translation committee and translated into Korean with two volumes of the Old Testament in Korean(1911) and one volume of the New Testament in Korean(1911). This paper focused on studying of Korean some cultural historical heritages of early Korean churches on the bases of the New Testament. In spite of publishing the Ross translation, the Jesus Holy Bible, in China at the end of 19th century, The Complete Bible in Korean(1911) is highly recognized in a cultural historical value, because it was the first Korean translation of the Bible by Korean Bible Society. This paper studied some agricultural heritages, marriage cultures, Chines character cultures, military cultures, and natural cultures with various ways in which early Korean churches experienced all over the life styles and many church members of them deeply sympathized due to they are speaking in Korean. This paper also studied some facts that early Korean churches helped to lead many Koreans accepted The Complete Bible in Korean(1911) without any negative feeling, since Koreans live together in one racial tradition since, and built the foundation of Christianity in Korea in order to reach an biblical world view. Finally, This paper studied some facts that The Complete Bible in Korean(1911) contributed building some unity of one faith community in familia dei because it was interested in Korean unique feelings that the Bible theologically expressed people and family. 1911년『셩경젼셔』는『신약젼셔』 1권과『구약젼셔』 2권으로 발행된, 당시 대영성서공회가 최초로 성경 번역위원회를 조직하여 번역한 성경이다. 본 논문은『신약젼셔』를 중심으로 초기 한국 교회의 문화사적 유산을 연구하는 데 초점을 두었다. 국역성경은 이미 19세기 말에 중국에서 번역된 로스 역인『예수셩교젼셔』가 출판되었지만 순수 우리말 성경을 번역하여 출판하였다는 점에서 문화사적으로 가치가 높다. 본 논문은 다양한 문화적 배경을 도태로 국역 성경의 농경 문화, 결혼 문화, 장례 문화, 한문 문화, 군사 문화, 생활 문화 등의 초기 한국 교회의 삶의 전반에 걸쳐 다양한 경험을 하고 있던 당시의 성도에게 정서적으로 공감이 가는 언어로 번역되었다는 사실을 연구하였다. 또한 본 논문은 당시 혈연 중심의 한국인에게『셩경젼셔』를 아무런 거부감 없이 이해하여 성경의 세계상에 가깝게 다가갈 수 있도록 초기 한국 교회가 한국인을 도와줘 기독교의 초석을 놓는 데 기여한 점이 크다는 사실을 연구하였다. 마지막으로 본 논문은 성경에 등장하는 사람들과 가족에 관한 한국인의 독특한 정서를 올바르게 이해하여『셩경젼셔』가 신학적으로 하나님의 가족이라는 하나의 신앙 공동체적 연대감을 형성하는 데 기여했다는 사실을 연구했다.

남북한 교회 성경 일치를 위한 제안

김주한 개혁신학회 2022 개혁논총 Vol.62 No.-

This thesis aims to prepare a common Bible that South and North Korean Christians can use together. Churches in North and South Koreas have been divided for about 70 years since the Korean Civil War. Intermittently, South Korean churches have been helping North ones, but North and South Korean churches have not been able to communicate formally. In this situation, even languages of the two Koreas became different, and there was a difference in the official Bibles of the two Koreas too. In other words, the majority of South Korean churches have used NKRV, and North ones use the Bible of KCF. However, the first step toward unity between the two Korean churches can be found in the unity of the Bible above all. For this purpose, this thesis proposes to prepare the united Bible for South and North Korean churches. I will try this by comparing the history of the Korean Bibles. In particular, I would like to present the practical direction by analyzing Philemon. This thesis proposes the following four preparations through research. First, the work is based on the Bible that the two Korean churches used. From a historical point of view, KRV is appropriate. Second, the expression of the united Bible should reflect the development of the two Korean languages with the translation of KRV in mind. Third, as a Vorlage for the revised or new translation, the latest Greek critical editions(i.e., GNT[5th] or NTG[28th]) are to be used. On the other hand, ECM should be also considered. Fourth, if there is a difference in the expressions of the two Korean languages, it is paralleled in the draft of the united Bible and later adjusted to match. 본 논문은 남북한이 함께 사용할 수 있는 성경을 준비할 필요성을 제기하기 위해 작성되었다. 남북한 교회는 한국 전쟁 이후 약 70년간 단절이 되어왔다. 간헐적으로 남한 교회가 북한 교회를 돕는 형식이 있었지만 남북한 교회가 정식으로 교류하지는 못해왔다. 이러던 가운데 남북한 언어는 차이가 나게 되었고, 더불어 남북한공인본 성경에도 차이가 나게 되었다. 즉, 남한 교회의 대다수는 『개역개정』(2005 년[제4판])을, 북한 교회는 조선기독교도련맹의 『성경전서』(1990/2010년)을 사용하고 있는 상황이다. 그러나 남북한 교회 일치의 첫걸음은 무엇보다 성경의 일치에서 찾을 수 있을 것이다. 따라서 이러한 문제를 해소하기 위한 목적으로 본 논문은남북한 일치 성경 준비를 제안한다. 이점을 국역성경의 역사 및 성경 비교을 통해 시도한다. 특별히, 빌레몬서의 본문을 분석하여 실제적인 방향성을 제시하고자 한다. 본 논문은 연구를 통해 다음의 네 가지 준비 사항은 제안한다. 첫째, 전체적인 틀로서 남북한이 함께 사용한 성경을 기본으로 하여 작업한다. 역사적으로 볼 때, 『개역한글』(1952/1961년)이 적절하다. 둘째, 표현법은 『개역한글』의 언어를 염두에 두고 남북한 언어의 발전상을 반영한다. 셋째, 개정 혹은 번역 대본으로서 최신 헬라어 비평본(Greek New Testament 5판 혹은 Novum Testamentum Graece 28판)을 사용한다. 한편, 대비평본(Editio Critica Maior)의 연구 사항도 고려한다. 넷째, 초안에서는 남북한 언어가 차이가 나는 경우에 병기하고, 이후 조정하여 일치시킨다.