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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.
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<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.
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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.
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<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.
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『세계성서공회연합회 그리스어』 신약전서 5판의 본문 변화들에 대한 연구
장동수(Dong-Soo Chang) 대한성서공회 2016 성경원문연구 Vol.- No.39
The purpose of this paper is to investigate textual changes in the Catholic Letters of the United Bible Societies’ The Greek New Testament, 5<SUP>th</SUP> Edition (UBS 5<SUP>th</SUP>). There are 33 readings in the text of the UBS 5<SUP>th</SUP> edition as well as the Nestle-Aland 28<SUP>th</SUP> (NA 28<SUP>th</SUP>) edition which differ (sometimes significantly) from those of the UBS 4th/NA 27<SUP>th</SUP> editions of 1993. This is because the Editio Critica Maior (ECM) representing a new level of scientific research (CBGM, Coherence-Based Genealogical Method) on the text and offering a text newly established on this basis is already available, and the text of the Catholic Letters was taken from the ECM, and apparatus was reconstructed on the basis of this text. But we are not in a position to completely understand why particular readings have been chosen without additional material supporting the textual decisions made in the ECM (and especially a textual commentary). Sometimes this can be discerned by new evidence or other discussions; some general tendencies can be discerned by the differences between the ECM and the NA 27<SUP>th</SUP>/ 26<SUP>th</SUP> editions or the UBS 4<SUP>th</SUP>/3<SUP>rd</SUP> editions. In this regard, this paper provides a short introduction to the CBGM, a critical overview of those 33 textual changes, and some detailed analysis on several passages that merit closer attention. An analysis of some of these variants is done in order to see how and why several new readings have been adopted in this new edition. This paper provides three results from the analysis, and critical evaluation on them. First, it is not easy to discern any general tendency among these variants because sometimes the new readings follow early witnesses like Sinaiticus or only Vaticanus (Jud 5) or even only early versions (without any Greek manuscripts) in 2 Peter 3:10 while at other points, they follow the later Majority (Byzantine from this edition) text or even only some later Minuscules like P (025) in 1 Peter 4:16. Second, new readings of the UBS 5<SUP>th</SUP> edition at several passages like 1 Peter 4:16; 2 Peter 2:18; 1 John 5:10 and 5:18 can surely be better, and in some cases like James 2:3; 1 Peter 1:6; and 2 Peter 2:6, old readings of the UBS 4th edition may be better. This not only signifies both strengths and weaknesses of the CBGM but also reflects the result which is not from the editors’ reasoned eclecticism but from the application of the CBGM. Third, since the CBGM emboldens editors of the ECM to go against the bulk of the manuscript evidence at significant moments, textual choices of the ECM/UBS 5<SUP>th</SUP> edition can only be understood in light of the CBGM. Therefore, detailed textual commentary on textual decisions as well as further intensive studies on the relevance of this method should follow.
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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.
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