http://chineseinput.net/에서 pinyin(병음)방식으로 중국어를 변환할 수 있습니다.
변환된 중국어를 복사하여 사용하시면 됩니다.
- 中文 을 입력하시려면 zhongwen을 입력하시고 space를누르시면됩니다.
- 北京 을 입력하시려면 beijing을 입력하시고 space를 누르시면 됩니다.
RISS 인기검색어
- 검색키워드
- 저자 : Lourens de Vries (검색결과 5 건)
- 무료
- 기관 내 무료
- 유료
-
-
Lourens de Vries 대한성서공회 2017 성경원문연구 Vol.- No.41
The paper presents a theory of Bible translation as intercultural mediation and applies it to the translation of the story of the Cana Miracle in John 2:1-12. The theoretical framework draws on the notions of script, skopos, the ethics of loyalty and the distinction between three domains of intercultural mediation, namely the conceptual domain, the domain of norms and values and the domain of cultural pragmatics. There are three applications, the first is the intercultural mediation of the key concept δόξα, a ‘glory’ in various translations, the second application illustrates the ways in which translators bridge gaps in norms and values, in this case norms and values clashes around the use of alcohol. The third application focuses on the vocative γύναι ‘woman’ used by Jesus to address his mother Mary. Pressured by commissioners and audiences, translators sometimes become disloyal to the writers of the ancient biblical texts and this pressure is especially felt when the cultures of the ancient biblical worlds and those of audiences have very different norms and values. In such cases, the concepts to be translated such as oἰνος ‘wine’ are actually easy to translate in most cases but translators try to soften the blow to the sensitivities of their audiences. This is in stark contrast with the domain of intercultural pragmatics where it is often impossible to find renderings in target languages that convey the sense of the biblical term. The first domain of intercultural mediation, that of concepts, is the domain that most people think of when they reflect on translation and culture, for example wondering how to translate ‘camel’ when audiences have no clue what a camel is. Yet, it is the unique cultural networks of concepts that we reach the boundaries of translatability.
-
Retranslations of Holy Scriptures: Why Keep Translating the Bible?
Lourens de Vries (재)대한성서공회 성경원문연구소 2019 성경원문연구 Vol.0 No.45
Why are there so many retranslations of the Bible and why accept Christians Bible translations rather than Hebrew or Greek texts as authoritative texts in the center of their spiritual and liturgical life? This is because Christianity, from its very beginnings and because of its deep roots in Hellenistic Judaism a translational religion, was driven by motives of actualization, especially liturgical actualization through translation: the Word, the Logos was believed to need incarnation in the linguistic and cultural worlds which it encountered during its long and still unfinished journey through the world. The actualization motive was already behind the Aramaic and Greek translations of Hebrew Scripture in the centuries before Christ. Sysling in his study of translation techniques in Old Greek and Aramaic translations of the Hebrew Scriptures concludes “that they all try to actualize Scripture, interpreting it and applying it to their own historical and religious situation and time”. For example, the Aramaic Targum Neofiti on Genesis 10:10 replaces the geographical names with contemporary ones that the new audience could relate to: “And the beginning of his kingdom was Babel, Edessa, Nisibis, and Ctesiphon in the land of Babel” rather than “Babel, Erech and Accad, all of them in the land of Sinear” as in Hebrew Scripture. The liturgical actualization in translation is what sets Christian traditions to a great extent apart from many faith communities within other world religions with Holy Books. The translated Holy Scriptures, from Vulgate to King James, replaced the Hebrew, Aramaic, and Greek Scriptures as the center of worship and liturgy in Christendom. These translations function as Holy Texts, with authority, in the center of our worship services. The translational nature of Christianity and the actualization motive are already clearly visible in the writings of the New Testament in their dealings with Hebrew Scriptures. The earliest Christian communities centered on the veneration of Jesus Christ, the “Word made flesh”. They read, quoted, and alluded to the sacred writings of what we now call the Hebrew Bible in Greek, and for them, these ancient Greek Scriptures were filled with Christ. For them, “The holiness resided not in the written text or the language in which it was written but in the Christological reality to which it witnessed”.
-
-
연관 검색어 추천
이 검색어로 많이 본 자료
활용도 높은 자료
