Erklärt. Der Kommentar zur Zürcher Bibel

박동현(서평자),이상원(서평자) 대한성서공회 2017 성경원문연구 Vol.- No.40

In this article, we will introduce Erklärt. Der Kommentar zur Zürcher Bibel. It is one of the four companion books entitled ‘bibel(plus)’ published with Zürcher Bibel (revised in 2007). In so doing, we will think over how Korean churches and Christians could use this kind of study Bible for their own purposes. First of all, we will survey a short history about the translation and revisions of Zürcher Bibel and briefly explain the nature and characteristics of the four volumes of the bibel(plus). Thereafter, we will look into Der Kommentar zur Zürcher Bibel in detail. This study Bible with expositions alongside the text of Zürcher Bibel 2007 was published in three volumes: two volumes of the Old Testament and one volume of the New Testament. It is composed of three parts. The first part is the introduction, which is included in volume 1. It introduces Zürcher Bibel 2007 and four volumes of the bibel(plus), and explains the significance of this study Bible among the bibel(plus). The second part is the texts of the Old and New Testaments and expositions on them, which are found throughout three volumes. The last part is the appendix, which includes the glossary, a catalogue of essays (located in the expositions’ section), and the list of authors of expositions, etc. The expositions on each text of the Bible begin with a short introduction of the book as a whole, which includes the name of the book, date of writing, place of writing, author, literary characteristics, and theology of the book. Then it succinctly summarizes its contents and starts commenting on the text. The section of Lauftext presents Zürcher Bibel 2007 pericope by pericope. It continues to explain meanings of the text. The section of Rand provides further information on other biblical passages, essays, books and media related to the text in question. Lastly comes the author of the expositions. Biblical and theological explanations do not hesitate to communicate fruits of recent biblical scholarship with its ordinary readers. In particular, it informs readers of the formation process of the texts that has been discussed among scholars. These pieces of information may help readers to recognize and understand the history of Bible interpretation in a fresh way. We can also find out expositions of the texts and explanations of biblical terms which would be found in other study Bibles. The abundant up-to-date contents of this study Bible is its merit. On the other hand, the academic level of expositions and expressions is uneven, which might be unavoidable in a cooperative work of many different authors. There might be contents that are not easy for Korean ministers, seminarians, and lay persons to accept and digest. But there are also many Korean Christians who meticulously read the Bible verse by verse. The Korean translation of this study Bible would bring great joy to the latter group of Christians, helping them to better understand the Bible in a deeper level.

중국어 옛 성서의 디지털화(1950년대 이전)

사이먼 웡(Simon Wong),김석주(번역자) 대한성서공회 2019 성경원문연구 Vol.0 No.44

“중국어 옛 성서의 디지털화” 프로그램 프로젝트는 이제까지 시도했던 중국어 성서 디지털화 프로그램으로서는 가장 거대한 것으로 디지털성서도서관(DBL)의 후원 아래 2014년 8월부터 시작되었다. 이 디지털성서도서관은 세계성서공회연합회가 주도하는 사업으로 성경 본문과 인쇄본을 수집하고 인증하고 보존하는 것을 그 목적으로 한다(이에 대해서는 웹페이지 https://thedigitalbiblelibrary.org/home/을 참조하라). 이 디지털화의 제1단계 사업은 2016년 4월에 끝났는데, 연이어 제2단계 사업이 시작되었다. 아마도 이 논문이 발간될 무렵에는 이 제2단계 사업의 22종 중국어 성서 역본 (성경전서 혹은 신약전서) 중 대부분의 전체 본문이 디지털화되고 디지털성서도서관에 탑재되어 널리 이용될 수 있을 것이다. 이 디지털화 프로그램 프로젝트의 최종 목표는 1950년대 이전에 발간된 현존하는 33종의 온전한 중국어 신약전서 혹은 성경전서를, 그것이 문리역(문어체/경서체) 성서이든 관화역 성서이든 간에 모두 디지털화하는 것이다. 따라서 이 논문의 집필 목적은 이 프로그램 프로젝트가 어떻게 진행되고 있으며 또한 어떤 당면 과제의 도전을 받는지 밝히는 것이다.

<기쁜소식성경>(Good News Bible)의 1992년 개정과 그 배경

데이비드 G. 버크(David G. Burke),김동혁(번역자) 대한성서공회 2020 성경원문연구 Vol.0 No.46

이 글은 1970년대와 1980년대에 성서 출판사들이 그들의 번역을 개정하는 일을 시작할 수밖에 없게 된 보다 폭넓은 배경을 살핀다. 구어체 영어에서 일어난 신속한 변화로 주요 성경 번역들의 남성 위주의 영어는 독자들에게 구식으로 느껴지고 있었다. <기쁜소식성경> 신약은 1966년에 처음 출간되었고 구약은 1976년에 출간되었다. 그러나 이미 1980년대 중반에 미국성서공회는 개정을 고려하고 있었다. 개정은 전면적이자 협업을 통한 과정이었고, 영어를 사용하는 모든 성서공회가 참여하였다. 6,000개 이상의 개정이 제안되고 검토되었는데, 이 중 약 2,500개가 합의에 이르렀다. 대다수는 성 배타적 언어와 관련되었고, 소수는 주석에 관한 것이었다. 세계성서공회연합회의 히브리어 구약 본문 프로젝트가 거의 6,000개에 이르는 본문적 난제에 관해 권고한 내용이 1979년까지 예비적 형태로 출간되었지만, <기쁜소식성경>의 개정 과정에는 그 자료가 포함되지 못했다. 부록은 제2정경 책들을 1979년에 추가한 것에 관해 논의한다.

<번역논문> <기쁜소식성경>(Good News Bible)의 1992년 개정과 그 배경

David G. Burke,김동혁 (재)대한성서공회 성경원문연구소 2020 성경원문연구 Vol.0 No.46

이 글은 1970년대와 1980년대에 성서 출판사들이 그들의 번역을 개정하는 일을 시작할 수밖에 없게 된 보다 폭넓은 배경을 살핀다. 구어체 영어에서 일어난 신속한 변화로 주요 성경 번역들의 남성 위주의 영어는 독자들에게 구식으로 느껴지고 있었다. <기쁜소식성경> 신약은 1966년에 처음 출간되었고 구약은 1976년에 출간되었다. 그러나 이미 1980년대 중반에 미국성서공회는 개정을 고려하고 있었다. 개정은 전면적이자 협업을 통한 과정이었고, 영어를 사용하는 모든 성서공회가 참여하였다. 6,000개 이상의 개정이 제안되고 검토되었는데, 이 중 약 2,500개가 합의에 이르렀다. 대다수는 성 배타적 언어와 관련되었고, 소수는 주석에 관한 것이었다. 세계성서공회연합회의 히브리어 구약 본문 프로젝트가 거의 6,000개에 이르는 본문적 난제에 관해 권고한 내용이 1979년까지 예비적 형태로 출간되었지만, <기쁜소식성경>의 개정 과정에는 그 자료가 포함되지 못했다. 부록은 제2정경 책들을 1979년에 추가한 것에 관해 논의한다.

〈대한성서공회 CD-ROM 성경 2.0〉소개 및 평가

이영미(Yeong-Mee Lee) 대한성서공회 2006 성경원문연구 Vol.- No.18

성서 속 동물 이름의 번역에 관한 소고

이영미(Yeong Mee Lee) 대한성서공회 2017 성경원문연구 Vol.- No.41

The present study suggests to translate technical terminology, such as names of materials, plants, and animals in the Bible into Korean based on the principle of ‘dynamic equivalence’ in narrative texts, and ‘literary functional equivalence’ in poetic parallel lines. The term that refers to ‘locust’ is the case study for this paper. The difficulty of translating technical biblical terminology into Korean names is threefold. First is the lack of understanding about the actual characteristics of the given terminology in biblical culture. Second, it is hard to find an equivalent terminology because of the cultural differences between the world of the Bible and Korea. Third, there are cases where some terminologies symbolize different or even opposite meaning in their respective cultures. For these difficulties, translation of technical terminology of the Bible needs to follow the principles of ‘dynamic equivalence’ or ‘literary functional equivalence’ instead of ‘formal equivalence’. The study first explained characteristics of biblical terms for locust in Hebrew to provide the background for choosing equivalent terms in Korean. There are nine different words used to refer to various kinds of locusts:’arbeh, chagav, sol‘am, chargol, gev (or govay), gazam, chasil, yeleq, tselatsal. The term, ’arbeh is most common word. Second, it examined the names of locust that appear in Korean Bible translations to see if the names reflect the characteristics of locust in Hebrew. Most Korean Bible translations of locust are not coherent in the use of equivalent terms between Hebrew and Korean name. Neither did they consider the biblical rhetoric of parallelism. Third, it suggested the term for locust be translated differently in narrative texts and in parallel lines, focusing on the meaning of the name by which biblical author intended to express through its metaphor. An example, among many cases, comes from Joel 1:4. The names of locust in Joel 1:4 are not seen as four different kinds of locust. They seem to represent two grown locusts and two baby locusts in parallel lines. Thus the study suggests to translate it as follows: What the big locusts had left, the locust have eaten; what the locust had left, the young locust have eaten; what the young locust had left, the locust swarms have eaten.

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.

Translating Scripture for Sound and Performance: New Directions in Biblical Studies

Ji-Woon Yoo(서평자) 대한성서공회 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.

성서공회운동의 시작과 성서번역의 현황

유연희(번역자),필립 노스(Philip A. Noss) 대한성서공회 2004 성경원문연구 Vol.- No.15

대한성서공회가 개발한 태블릿 PC용 〈연구성경〉 앱에 관하여

박진희 대한성서공회 2012 성경원문연구 Vol.- No.31