한글성경 번역을 위한 희구법 카탈 적용의 필요성 (Application of the Precative Qatal for Korean Bible Translation)

서지정보

· 발행기관 : (재)대한성서공회 성경번역연구소
· 수록지 정보 : 성경원문연구 / 40호 / 71 ~ 94페이지
· 저자명 : 박철우

초록

The precative Qatal is now well established grammar, which is accepted by many scholars. But it has not been fully applied to actual translations of the Bible. NIV accepted it partially, but most other English translations did not apply it to their translations. CEV (1995), one of the latest translations shows that much consideration was given to the precative Qatal in its translation. Most popular English translations appeared in the 70’s and 80’s (NEB[1961]; NIV[1979]; NKJ[1982]; NJB[1985]; TNK[1985]; NRS[1989]), and the Korean Common translation was published in 1977, and the New Korean Standard Version in 1993 when it was not yet widely accepted nor familiarized well enough to do so. The revision of the New Korean Standard Version (2004) and the Korean Common Translation (1999) did not apply it for their revisions.
Recent French translations of the Bible (TOB[2004]; La Bible En Français Courant[1997]; La Nouvelle Bible Segond [2002]; La Bible Segond 21[2007]) also do not show positive attempt to do so even though they show their partial recognition of the need of its application to their translations. It is also evident that a number of biblical scholars (especially those whose works date before the 1960’s) tended to show conservative attitude toward the extant Hebrew grammar as we have seen in this article (for example, Arthur Weiser, Hans Joachim Kraus, et al.).
In this article, I showed the present situation of applying the precative Qatal to Bible translations focusing on some selected biblical texts, especially the first six Psalms (Ps 3, 4, 7, 9, 10, 17) of the Psalter and different opinions related to its application to each of these biblical texts, and proposed the possible Korean translation of these passages, showing the benefit of its application for clearer and deeper meaning of the texts.
We observed the present tendency to make direct application to the translation in many ‘commentaries’, but not so much in the ‘Bibles.’ I think we are in the right time now to apply it more positively to new Korean Bible translation and exegesis. Although it is quite a challenging task, I regard it worthwhile and necessary for letting the biblical texts themselves speak their meaning, feeling, and message with more clarity.

영어초록

The precative Qatal is now well established grammar, which is accepted by many scholars. But it has not been fully applied to actual translations of the Bible. NIV accepted it partially, but most other English translations did not apply it to their translations. CEV (1995), one of the latest translations shows that much consideration was given to the precative Qatal in its translation. Most popular English translations appeared in the 70’s and 80’s (NEB[1961]; NIV[1979]; NKJ[1982]; NJB[1985]; TNK[1985]; NRS[1989]), and the Korean Common translation was published in 1977, and the New Korean Standard Version in 1993 when it was not yet widely accepted nor familiarized well enough to do so. The revision of the New Korean Standard Version (2004) and the Korean Common Translation (1999) did not apply it for their revisions.
Recent French translations of the Bible (TOB[2004]; La Bible En Français Courant[1997]; La Nouvelle Bible Segond [2002]; La Bible Segond 21[2007]) also do not show positive attempt to do so even though they show their partial recognition of the need of its application to their translations. It is also evident that a number of biblical scholars (especially those whose works date before the 1960’s) tended to show conservative attitude toward the extant Hebrew grammar as we have seen in this article (for example, Arthur Weiser, Hans Joachim Kraus, et al.).
In this article, I showed the present situation of applying the precative Qatal to Bible translations focusing on some selected biblical texts, especially the first six Psalms (Ps 3, 4, 7, 9, 10, 17) of the Psalter and different opinions related to its application to each of these biblical texts, and proposed the possible Korean translation of these passages, showing the benefit of its application for clearer and deeper meaning of the texts.
We observed the present tendency to make direct application to the translation in many ‘commentaries’, but not so much in the ‘Bibles.’ I think we are in the right time now to apply it more positively to new Korean Bible translation and exegesis. Although it is quite a challenging task, I regard it worthwhile and necessary for letting the biblical texts themselves speak their meaning, feeling, and message with more clarity.

참고자료

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