<번역 논문> 신약성서 최신 그리스어 본문(NTG28 및 GNT5)이 번역에 미치는 영향

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

Compared to the previous editions of the Greek New Testament, Nestle–Aland27 and UBS4, the newer editions (NA28 and UBS5) present some thirty-four changes, specifically in the Catholic Epistles. To what extent will this impact the translation of the New Testament? This paper will show that in half of those instances there will be some implication for translators and revisers of the New Testament.

Book Review - Translating Culture: An Introduction for Translators, Interpreters and Mediators (D. Katan, Manchester: St. Jerome Publishing, 2004)

김경식 (재)대한성서공회 성경번역연구소 2007 성경원문연구 Vol.- No.21

D. Katan’s Translating Culture contains useful information and examples for the beginning translator and interpreters who need handy introduction to this area. The book helps readers to go beyond the traditional view of interpreters and translators. Katan indicates that translators/interpreters have been viewed as dealing with words, phrases and sentences and thus their roles have been understood as copier who should translate the source text with exactness. However, the author asks readers to view translators/interpreters as dealing with two cultures: the one standing behind the source text on the one hand and the other lying beyond the target language. In short, according to Katan, translators/interpreters translating culture, not simply text and thus they are cultural mediators. Katan’s book consists of four parts. The first part is entitled ‘framing culture: the culture-bound mental map of the world.’ It focuses on culture, introducing some important concepts such as frames, logical levels, and filters. Part two is entitled ‘shifting frames: translation and mediation in theory and practice.’ The author presents useful practical examples by concentrating on translation process including generalization, deletion, distortion and chunking. The third part (the array of frames: communication orientations) looks at contexting, transactional communication and interactional communication. The last part concludes the author’s book by clarifying the six stages according to which translators decide his/her attitudes toward other cultures and suggesting the translator student should understand how culture operates behind text. Katan’s book enable the translators at their beginning stage to appreciate how to approach the source text and how to mediate cultures. First, the presentation of the author’s discussion is relatively easy to follow in that he mentions what he will explain briefly before he goes into detail information in each body section. He introduces important terminology and concepts with clarity at the beginning part of each chapter. However, the presentation and organization of Katan’s discussion is sometimes disproportional and thus inconsistent since he assigns more than a section and a paragraph to explain some concepts while he occupies two or three sentences to explain other terms and ideas. Secondly, the book looks at more cultures in theory than translation in practice. Although the author presents practical examples to show how to translate text in the light of cultural differences, most of his practical examples are provided briefly. Rather, he assigned too many portion of the book in dealing with culture. Thirdly, considering the applicability of Katan’s theory to Bible translation, there is a significant gap between his theory of cultural mediator and Bible translation. Katan is concerned to translate two contemporary cultures. Yet, Bible translation is related to two cultures that stand in distance in terms of time: the Bible is an ancient text while the target langue is modern. In conclusion, Katan’s book contains useful information and guides that help translators/interpreters to find a way to more appropriate translation and it also enable the beginning translators to understand their role as cultural mediators who do not deal with text but cultures.

『새한글성경』의 번역 배경과 주요 특징 — 신약을 중심으로 —

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

This paper aims to explore and highlight translation backgrounds and characteristics of the New Korean Translation (hereafter NKT) with its New Testament in focus. There are already the New Korean Revised Version which pursues the principle of formal correspondence, the Korean Common Translation which is based on the principle of dynamic equivalence, and the Revised New Korean Standard Version which attempts to optimize merits of these two translations. There seem to be all kinds of translations ranging from more literal to more reader-friendly ones. Then, why do we need another new translation? There are two main reasons for any new translation or revision of existing translations: changes of language and developments of biblical scholarship. These two factors taken into account, periodic update of existing Bible translation is needed to make it possible for people to read the Bible more accurately and easily. In case of the NKT, there was another significant factor in deciding to launch the new translation project, which is the change of media. Korean Bible Society thought that new generation familiar with new media such as smart phones and other electronic devices require a new Bible translation optimized for their unique needs. Thus, Korean Bible Society referred to the BasisBibel which is designed for the same kind of target audience in Germany. BasisBibel is the first Bible translation in the world that considers the change of media to be a significant factor impacting on the Bible readers. As the result, the NKT came to have several characteristics in two dimensions. One dimension is related to coping with the change of language and media: (1) short sentences composed of less than 16 words and (2) linear delivery of information. The goal of these features is to enhance readability and communication. The other is related to an essential principle of translation, which is faithfulness to the original text: (1) use of the most recent critical edition of Greek New Testament (UBS 5th edition), which shows 33 changes in the Catholic Letters, and (2) meticulous attention to the etymology of the Greek words, word order, tenses (especially historical present), and special usages of Koine Greek. It is now at readers’ hands to evaluate how much the NKT has achieved its goal to satisfy two fundamental goals of all Bible translations: being more readable and more faithful to the original Greek New testament.

<번역 논문> 성육신으로서의 성서 번역 — 형식과 의미를 통한 변화의 힘 —

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

성서 번역은 도덕적, 영적, 문화적 주장이나 책임과 분리된 중립적 활동이 아니다. 형식은 종종 의미를 왜곡하지만, 다행히도 의미는 종종 서로 다른 문화들에서 새로운 융합 형식을 창조한다. 이 논문은 다중양식적 관점에서 성서 번역의 성육신적 측면을 이해해야 할 필요성을 논한다. 첫째, 형식과 의미 사이의 변증법적 관계에 대한 철학적, 신학적 설명이 필요하다. 둘째, 가령 동일한 다중양식적 실재의 일부로서 구술 번역(oral translation)과 문서 번역(written translation)처럼 구체화된 언어수행(embodied performance)의 다양한 유형들 사이의 관계를 재해석할 필요가 있다. 셋째, 성서 번역이 변화의 힘을 발휘하려면 다양한 방식의 성서 이용을 촉진해야 한다. 다중양식 이론(multimodal theory)은 번역의 모든 유형과 양식을 동등하면서도 개별적인 표현으로 다루는 귀중한 도구를 제공함으로써 서로 다른 문화들과 인간 집단들, 신앙 공동체들을 인정할 수 있게 한다.

[번역 논문] <9월 성경>과 이전 역본들 — 루터의 신약 번역은 이전 독일어 역본과 어떻게 다른가? —

유언 캐머런,유은걸 (재)대한성서공회 성경번역연구소 2024 성경원문연구 Vol.- No.54

루터의 첫 번째 신약성경 독일어 역본은 1522년 9월 출간되었다. 이 번역은 성경 번역사에 이정표를 놓았다. 그러나 루터의 번역은 당대 성서학의 성과 및 이전 독일어 번역본과 정확히 어떤 점에서 다른가? 또 어떤 점에서 이를 계승하는가? 본 논문은 <9월 성경>의 요한복음을 안톤 코베르거의 1483년 독일어 성경 및 에라스무스의 1519년 그리스어/라틴어 신약성경과 비교하고자 한다. 루터의 1522년 역본은 그 체제에 있어 이전 번역과는 다르다. 루터는 제롬의 서문 대신 자기의 것을 넣었고 독자들의 이해를 돕도록 해설과 단락 구분을 덧붙였다. 코베르거의 역본과 비교하자면, 루터의 의중은 더 매끄럽고 고상한 언어를 사용하는 데 있었다. 그는 라틴어의 흔적을 자신의 독일어 번역에 남기는 것을 피하고 수사학적으로 힘이 넘치는 독일어를 사용하고자 했다. 루터는 에라스무스의 언어적인 색채를 수용하되, 비평적으로 받아들였다. 루터는 줄곧 그의 독일어 신약성경 역본이 복음의 본질을 구현하도록 애썼다. Luther’s first New Testament in German, issued in September 1522, forms a landmark in the history of Bible translation. Yet how precisely did Luther’s work diverge from and build on received biblical scholarship, and on previous translations into German? This article compares John’s Gospel in the September Testament with Anton Koberger’s German Bible of 1483 and Erasmus’s Greek and Latin New Testament of 1519. Luther’s 1522 Testament differed in format from its predecessors: Luther discarded Jerome’s prefaces in favour of his own, and added expository commentaries and paragraph breaks to help the reader. Compared to Koberger, Luther aspired to more fluent and elegant language. He avoided importing Latin terms into German and strove for rhetorically powerful German. He adopted several of Erasmus’s philological interventions, though not uncritically. Luther worked continuously to make his German New Testament embody what he saw as the essential gospel.

『새한글성경 신약과 시편』의 국어학적 의의

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

Reading the Bible written in an old-fashioned style is difficult for the younger generation to read, so it is necessary to translate the Bible into a modern language for the next generation. The New Korean Translation The New Testament and Psalms (hereinafter NKT NT&Ps) was introduced at this time in response to the need of a translated Bible that uses easy native language instead of difficult Sino-Korean words, and fits the story structure of the Bible by utilizing the grammatical characteristics of discourse (text) and genre. The significance of the NKT NT&Ps in terms of its lexis, syntax, discourse, and notation is listed in the numerical order as follows:(1) In pursuit of a new native language translations, native-language-centered translation was thoroughly conducted, and expanded the breadth of expression of the Korean translation Bible. (2) While respecting the principle of direct translation of the original text, paraphrase was performed with its focus on the native language. The old-fashioned style of writing mixed with compound sentences and complex sentences was avoided, and sentences were cut as short as possible. (3) The old-fashioned-style of two-level honorification was converted into the six-level, modern language honorification, and it was adjusted according to the genre characteristics of each book in the Bible. Discriminatory expressions were avoided and modified. (4) Modern orthography was followed, and punctuation marks were introduced. Modern measurement systems and Arabic numerals were introduced to improve readability. The NKT NT&Ps should be viewed as an experimental and positive challenge.

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.

Beyond the Transfer Paradigm: New Insights in Bible Translation using the Dutch Nieuwe Bijbelvertaling as a Case Study

Matthijs J. de Jong (재)대한성서공회 성경번역연구소 2023 성경원문연구 Vol.- No.53

This article focuses on recent advancements in Bible translation, using the Dutch Nieuwe Bijbelvertaling (NBV) as a case study. The NBV was published in 2004 and underwent a revision in 2021. This translation follows the tradition of Nida, but also aims to enhance the method of functional equivalence with innovative elements. The 2021 edition incorporates valuable feedback from readers to improve the translation according to its own standards and draws insights from skopos theory to address various dilemma’s. Consequently, the NBV exemplifies the contemporary stance of Bible translation that emphasizes methodological improvements and acknowledges the additional perspective of skopos theory. However, it still predominantly adheres to the view of translation as a solely linguistic endeavor and remains within the paradigm of translation as a transfer process. Within the field of translation studies, the transfer paradigm has been under scrutiny for several decades. A more current paradigm (frames paradigm) recognizes that translation inherently involves a reconceptualization of the source text influenced by various factors and frames of reference. Furthermore, the translator not only reconceptualizes the source text but also envisions a particular concept of the target text. Embracing these insights entails recognizing that translation is not a straightforward transfer but is rooted in interpretative processes. While glimpses of these insights were evident in the NBV project, the translators at the time were not fully aware of the implications. Bible translators and their organizations tend to present their translations within the framework of the transfer paradigm, conforming to the audience expectations and adhering to the traditional view of translation as reproduction of the same text in new words. However, according to the frames paradigm, the relationship between source text and translation is less direct. A translation can be seen as a contemporary representation of an existing text, fundamentally aligned with the source text but also displaying distinct variations. Translation inherently embodies a certain duality. The current scholarly view of translation does not necessarily conflict with a Christian perspective on Scripture: a translation can be viewed not only as a representation of the source text but also as a recontextualization of the eternal Word.

예수에 대한 칭호 ἀρχηγός의 해석과 번역

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

This thesis is a study on ἀρχηγός, the oldest Christological title of early Christianity. ἀρχηγός is a title for Jesus in the missionary proclamation of early Christianity. However, this title has received less attention than other titles for Jesus. Moreover, there is a problem that its translation has no consistency in modern translations of the Bible. This also means that modern Bible translations do not give an appropriate interpretation of ἀρχηγός. Interestingly, the word ἀρχηγός was used for translating the Hebrew words קצין ,שׂר,נשׂיא ,ראשׁ in the Old Testament into Greek for the Septuagint incorporated wide range of meanings such as head, the first, leader, elder, chieftain, ruler, (army) commander, source, and beginning. And early Christianity accepted this tradition as a title for Jesus. However, modern Bible translations fails to find a single concept corresponding to this ἀρχηγός, and again pours out various concepts about ἀρχηγός, which only shows insufficient and imperfect research on ἀρχηγός. As already shown in the Septuagint, the use of ἀρχηγός in Acts and Hebrews exemplifies the possibility of converging multiple concepts into a single concept in modern Bible translations. This is because there is a commonality in the context of tradition where ἀρχηγός is used, and that they are all consistently connected to the historical title of Jesus (Act 2:13; 5:30; Heb 2:9; 12:2). From this point of view, ἀρχηγός can be seen as a special functional title related to his ministry, especially to that of leading to life and salvation. In detail, ἀρχηγός is a symbol of a leader who leads to salvation and life in the context of the Acts of the Apostles, and in the Epistle to the Hebrews, it is an exemplum fidei of passing through hardships and reaching the destination. Therefore, the conviction that Jesus is ἀρχηγός, who leads beyond death to resurrection, not only gives all Christians who put their hope in him the strength and courage to endure persecution, but also strengthens the belief that he can lead them to salvation and life. When we interpret in this manner, a consistent translation of ἀρχηγός could be ‘the leader’.

갈라디아서 1:6-7에 나타난 “다른”에 대한 재고 — ἕτερον과 ἄλλο에 대한 이해 —

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

This paper examines the meaning of ἕτερον and ἄλλο in the phrase ἕτερον εὐαγγέλιον ὃ οὐκ ἔστιν ἄλλο (Gal 1:6-7). To be precise, these two adjectives have different nuances: ἕτερον implies a different entity of a disparate kind and ἄλλο a different entity of the same kind. Yet, there is a divergence of opinion on whether the difference in meaning between the two is or not: scholars, dictionaries, and translations. Interestingly, it seems that Korean versions almost consistently disagree about the difference. The two words occur in the New Testament without distinction (Mat 16:14; 1Co 12:8-9; 15:39-40; 2Co 11:4). On the contrary, there is a clear difference in nuance between the two (Act 2:4; 7:23; Joh 18:16; Heb 11:35). Considering the cases of the New Testament, the meaning of the two should be determined in light of the context surrounding these words. Recognizing that the meaning of each word must be examined in context, I explore first of 1:6-7 to which the two words belong. Syntactically, the relative pronoun clause becomes nothing more than emphasis due to redundancy if the distinction between the two is not acknowledged. Rather, I affirm these two expressions as a rhetorical device of self-correction; ἄλλο is used as a specific explanation of the preceding ἕτερον in terms of the different nuances. Then, I expound on 1:6-7 within in light of 1:6-10. Paul drops a hint of the situation of the Galatian believers in verse 6 that they are trying to follow the ἕτερον gospel. In verse 7, it is mentioned that the ἕτερον gospel is not the gospel of his co-workers for Paul. In addition, I reveal that the semantic distinction between ἕτερον and ἄλλο plays a major role in reaching 1:8-9, which corresponds to pathos. Lastly, I recognize that 1:6-7 belongs to a rebuke section of 1:6-10 that replaces the thanksgiving one which has three functions: pastoring, exhortation, and foreshadowing. Especially, its foreshadowing function evinces that ἕτερον and ἄλλο are connected to the main body of Galatians along with their two different meanings. In this manner, I deduce the conclusion that ἕτερον εὐαγγέλιον ὃ οὐκ ἔστιν ἄλλο should be translated as a totally different gospel that is not another gospel [of coworkers] by delving into the contextual situation around the two adjectives and considering their different nuances.