When God began to create the heavens and the earth - - the earth was without shape or form, it was dark over the deep sea, and God's wind swept over the waters - - God said, "Let there be light." And so light appeared.
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When God began creating the heavens and the earth, the earth was at first a shapeless, chaotic mass, with the Spirit of God brooding over the dark vapors. Then God said, "Let there be light." And light appeared.
The Bible of the English version performed making (translation) of with the living Bible (English -The Living Bible) in 1971 by American theologian Kenneth Taylor (Kenneth N. Taylor). I included Japanese later, and even a language was translated.
The New Testament is completed in 1967. Unlike many other Bible, most are paraphrased (31% of the whole are said to be free translation). The traditional Bible was a very formal word, and I continued it, and the person who did not receive a child and education was not able to read it. Therefore Taylor revised the United States standard reason Bible (ASV) that was words and the English Bible to be used in everyday life for the cause many times for several years and paraphrased it [1]. Later Taylor most to the workplace of Chicago tell that is going to work, and translated it.
in Japan
A first edition is sold the New Testament publication, release together in Japan for Old Testament /1984 five a year 30 days a month on February 10, 1983 by words company of the life [the source required]. As for the revision of the Japanese edition, work was carried out from "Japanese edition living Bible revision Committee".
The revision standard
Situation of the Gospel
I revised the Gospel chiefly
I had expression appropriate for the authority of Christ
I reviewed a harsh word, discrimination word (however, the word leprosy is used in a version in 1999.)
I reviewed the part which gave misunderstanding along traditional comment
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The Japanese translation of the Bible has been performed from Christianity transmission of the mid-16th century if I included the fragmentary trial. But translation before the prohibited religion by the Edo Shogunate does not come except some pieces. After the mid-19th century, translation was tried in sequence afterwards by a Protestantism propagator. Foreign propagators such as ギュツラフ, ヘボン were the center, but, as for early translation, the contribution of the Japanese cooperator was not small for the committee reason (so-called "Meiji reason".in new contract 1880 in old promise 1887) that was first organized translation, too. As for the new contract part of the Meiji reason, a change of translation version (so-called Taisho change of translation, 1917) is taken out in the Taisho era, and there are people to still love as the apt translation that I affected that is great in Japanese expression. Before others, the Pacific War, the New Testament of Catholic so-called ラゲ reason and the Greek Orthodox Church translation in Japan was published, too.
Japanese Bible Society published the combination reason Bible (only as for the new contract 1978) by the spoken language reason Bible (in new contract 1954 old promise 1955) followed by Catholicism and the Protestantism, the new combination reason Bible (1987) if it became after the war. The new combination reason Bible became the Bible used most widely in Japan of the early 21st century from the end of 20th century. New changes of translation are published in the Protestantism each, and innumerable, from anyone other than Japanese Bible Society, バルバロ reason, Francisco society reason are published in the Roman Catholic Church if organization reason, the individual reason at various points of view including the Iwanami committee reason, besides, to declare denomination-like impartiality characteristics includes the part reason.
I am until the early 19th century by Christianity transmission
It is confirmed afterwards that Luis Frois (Luis Frois, SJ) known as writing such as "Japanese history" translates approximately a one-third of the evangelistary for masters of ceremony and continues working [2], and Society of Jesus seemed to publish the "New Testament" whole (Keicho era 18 years) in Kyoto by the time in [4], 1613 [5]. However, this Society of Jesus reason New Testament does not exist [6]. The oldest piece which existed of the Japanese translation Bible was discovered in the lining of the Old screen of the Portuguese Ebola library in a Japanese sentence near a reason article of "Japanese カテキズモ" (カテキズム) which Alessandro ヴァリニャーノ edited [7]. Words (three chapters seven sections), Isaias (one chapter 11 sections, 16-17 sections) of コヘレト of the Old Testament, the piece of the silabook (two chapters 12 sections others) are included in around 1580 and the supposed oldest piece [8]. Besides, as for "the thing of the master ゼスキリシトpassion that it gathered up a suffering story part of the Gospel," it is indicated before and after reason article destruction by fire of Fernandez that the manuscript seemed to be read at a church of each place [9]. I can find this in Romaji book "spirit Al ascetic practices" published in Nagasaki in so-called "バレト manuscript" that バレト (Manoel Barreto, SJ) compiled in 1591 and 1607 [10]. It is the approximately same "the thing of the master ゼスキリシト passion" put in these two books, and it seemed to be translated separately from Fernandez reason by a certain Paulist, but the name does not reach it [11]. From "spirit Al ascetic practices," I quote "a thing of the master ゼスキリシト passion" partly as follows (the part of Matthew 26:26-29, Luke 22:19 insertion).
Have bread, and give it, and advocate a sentence (thing), and break it, and have it to pupils; これわわが body meat or clothes せられよとのたまひて: In addition, take away a chalice, and there is reward; and is lower されのたまいけるわ for pupils: Drink each this, It is the blood of our body of new テスタメント which it should carry away to save it where you should send the course (you polish) of thou (なんだち) and a great number of people to. Be added 如 stake of writing it to remember thou me — "Master ゼスキリシト passion" [12]
Various extracts of the Gospel are included in "バレト manuscript"; the quantity of approximately a one-third of the whole Gospel [13] (the reason example refers to a comparison of the # Matthew Gospel). "どちりなきりしたん" where I summarized others, カテキズム in was published. However, Christianity in Japan was prohibited strictly since publication of the above-mentioned Society of Jesus reason New Testament was accomplished. Christianity-related book import was forbidden for (Kanei era seven years) in 1630, and outwardly the Christianity documents disappeared at least [14]. Although the Christianity documents of Chinese classics and the Netherlands book were small, I was smuggled, and the knowledge about the Bible entered Japan in detail in fact [15]. In addition, there was not a little the example which depended on the Bible to a history book derived from Europe in the world origin, and the European and American history description of Shoei Yamamura who strongly received the influence laid the foundation of the West history book until the late Tokugawa period in those days [16]. There is the example which let the example which showed understanding to Christianity is seen in a Dutch learning person and obtains an explanatory note book of the Bible (only in the existing heart's content 14) like Hirado feudal clan feudal lord, Seizan Matsura in [17] and translate it into a person of Dutch learning secretly without drinking, and becoming [18]. In addition, in "the book religion appendix that Atsutane Hirata who is a person of completion of the reactionary Shintoism wrote," a description looking just like Sermon on the Mount appears. It is demonstrated that this is plagiarism from the Christianity documents of Chinese classics [19].
Do it for justice. The thing which is covered with 窘難. As soon as do not do it and obtain heaven to bee truth fortune oneself and die and assume a place a colander.
Sermon on the Mount (written language reason The Gospel according to St.Matthew) [21]
It is a person from responsibility められたる for happy kana, justice. Sky country is a thing of the person. (Matthew 5:10)
Bible translation into Japanese by the Protestantism
ギュツラフ and early translation
When it was the 19th century, in advance of China and the foundation of a country and Christianity removal of a ban of Japan, Protestantism propagators pushed forward translation in Chinese, translation into Japanese business of the Bible out of Japan. For example, curl ギュツラフ (Karl Friedrich Augustus Gützlaff, LMS) got the cooperation of citizen of Japanese drifting Otokichi and others while referring to the translation in Chinese "God sky Bible" (Chinese edition) in Macao and translated "the Gospel by John" and published it by economical support of American Bible Society as "約翰福音之伝" (in 1837 in 約翰 transliteration of John) from Singaporean American Board 出版局堅夏書院 [23]. It is often that this ギュツラフ reason is placed as the oldest Japanese translation Bible substantially [24]; [25] [26]. As for this translation, is supposed that counted at least third impression by the collation of the existing book printed by engraved wood [27]; [28]. As for this translation, as for the time and the enthusiasm, [29] of the evaluated thing, the evaluation of the translated sentence itself are not high [29]; [30]. Still I am reproduced including what was reproduced with "christianity study" in 1938 [explanatory note 1] many times by Nagasaki Bookstore (1941), a Protestantism publishing company (1976), a seaside pine temple bookstore (1977) [31]. In addition, "約翰上中下書" was not brought in whereas ギュツラフ publishes translation ("約翰上中下書") of the John letter in the same year, and "約翰福音之伝" was brought into Japan of foundation of a country まもない [32]. In addition, with the description that ギュツラフ completed some translation of the whole new contract and the old promise on the list of the British and Foreign Bible Society library of 1911 [33]. Conventionally, the trace that supported this description was not found, but discovered the excellent writing of "the letter to a believer of Rome" which ギュツラフ might translate when I investigated it in the Japanology library attached to the Yoshida new が Bodo re-Ann library in 2012 [34]. This was transferred to a written copy of Orientalist Solomon Malang (English version) that was the Catholic priest of the British national church [explanatory note 2].
In addition, Samuel Williams (Samuel Wells Williams, ABCFM) translates "a horse big (Matthew) Gospel biography" in Macao at the end of 1830s, too. This original draft was lost by home fires of the Samuel Robins brown entrusted with later, but a citizen from Higo country of living-in-Macao drifting, the manuscript (1850) due to the hand of Shozo Harada are discovered in Nagasaki in 1938, and contents thereby reach it [35]; [explanatory note 3]. In addition, the tentative translation of the John Gospel by Williams is gained to five chapters nine sections in this manuscript, too [36]. This closely resembles it with a translated sentence of ギュツラフ including [explanatory note 4] of the different thing such as translating God as "ten Notsu umbrella" (司 of the sky), the title (a position of "之" is different from the ギュツラフ reason "約翰之福音伝") [37]; (refer to the comparison of the # John Gospel). In addition, Williams seemed to translate the Genesis, but the draft does not come [38].
Bernard Jean Bettelheim (Bernard J.Bettelheim) after starting propagation began it from the Luke Gospel forcibly in Ryukyu kingdom under the prohibited religion in 1847, and continued evangelistary by 1851, and translated an apostle record of a person's sayings and deeds (apostle line biography), the letter (Roma book, Roma book) to a believer of Rome in Ryukyuan language [39]; [40]. However, was forced to withdrawal from the Ryukyu kingdom, and was Hong Kong in 1855, and "the 路加 (Roca) biography Gospel" published "約翰伝福音書" for the Ryukyuan language reason mentioned above as "Saint difference words and acts biography" (apostle record of a person's sayings and deeds), "保羅寄羅馬人書" (ポウロロマ びとによするのしょ) [41]; [42]. Bettelheim at this point in time thought that Ryukyuan language reason was usable for propagation of Japanese soil, but I changed direction when I realized that understanding was difficult to a Japanese of the mainland and planned New Testament translation of the Chinese and Japanese side-by-side translation [43]. And want to publish the Chinese and Japanese side-by-side translation "路加 (Luke) biography Gospel" from British Bible Society in 1858 [44]; [45]. This writing was utilized by missionary work of the early period of Meiji in Japan. Bettelheim intended to publish the remaining Gospel after this, but publication was late partly because James Curtiss ヘボン which had already started Bible translation business separately described a negative opinion [46]. Ryukyuan language was mixed in Japanese translation of Bettelheim, and understanding was considered to be difficulty to a Japanese [46]; [47]. Among drafts, it was known that The Gospel according to St.Matthew, Mark were left in British Bible Society without having been published [48]. But the draft of the left John biography is transferred to a written copy (1853) of above Malang as disappearance [49]. Receive the cooperation of the Japanese who got to know in Chicago, and Bettelheim pushes forward translation, a change of translation afterwards [50]; after the death is published, but "an apostle line biography" will be published "the 路加 (Roca) biography Gospel" in Austria "約翰伝福音書" in the next year in 1873 [45]; [51].
The complete translation of the letter of Jacob considered that Malang oneself translated it is included in a written copy of above Malang [explanatory note 5]. Even the point that a European accomplished by an own effort without borrowing even the hand of the Japanese cooperator is specific without this not largely only sailing up the common view-like first translation time of the letter of Jacob, and doing the landing in Japan unlike ギュツラフ and Bettelheim [52]. In addition, it is thought that this original text was the King James Version of the Bible [53].
Japan bound Ansei Five-Power Treaty together for (Ansei six years) in Japan-U.S. sum pro-treaty, 1858 for (Kaei era seven years) in 1854 and reached the foundation of a country. Although there was still Japan of the late Tokugawa period under the prohibited religion, propagators entered it one after another, and preparations for time when Japan missionary work was lifted the ban on sometime soon were pushed forward [54]; [55]. The important issue in this missionary work preparations was Bible translation. Propagators who stayed in Japan at first brought in Christianity book of the translation in Chinese and distributed it secretly and acted for propagation [56]. This is because "a certain all culture Japanese can read the Bible of the Chinese language without difficulty with our reading Latin (omission) by the choice of ヘボン (later description) quite likewise", and it was considered to be [57]. On the other hand, I needed the easy Japanese translation Bible that ヘボン estimated an applicable Japanese at a one-50th or less of the adult whole [58] and propagated it to the majority of commoners whom the classical Chinese did not understand [58].
It is the Jonathan go bulldog which entered in the propagators of the Baptist group in (the Manen first year) in 1860 that published the translation Bible first in Japan (Jonathan Goble, ABF); [59] [60] [61]. I challenged a spoken language translation into Japanese from the Greek text while there being the go bulldog in extreme poverty, and exceeding a one's livelihood in shoe mending [62]. 原典翻訳を称してはいるが、彼は所属していた団体の欽定訳聖書改訳運動に影響されており、特にコナント (T.J.Connant) が刊行した詳注付き新約聖書（欽定訳改訳の試訳版）への依存度が大きかった[63]。 このコナント版の刊行は1864年のことで、彼の翻訳は同じ年に始まっている[64]。 彼が訳したマタイ福音書は、1871年（明治4年）に『摩太（マタイ）福音書』として東京で出版された[65]。 版木屋は中身が聖書であることを知らずに引き受けたという[66][67]。 ゴーブルの方針は、新約聖書で用いられているギリシャ語（コイネー）が日常語であることに鑑み、俗語も交えた平易な日常語で訳すというものであった[65][60]。 その訳業は、バプテスト派の漢訳聖書『聖經新遺詔全書』（1853年）を書き下すことから始まったとされるが[68]、平仮名書きのその文体には漢訳聖書の影響は希薄である[65]（#マタイ福音書の比較参照）。
なお、日本聖書協会はプロテスタント系であり、その聖書にはカトリックが第二正典と位置づける文書は含まれない。ただし、日本聖公会はそれらを含む外典の一部を受容しているため、アポクリファ翻訳委員会『旧約聖書続篇』（聖公会出版社、1934年）が刊行されている。これは1961年に聖公会宣教100周年を記念してそのまま復刻されたが、その後に改訂され[145]、『アポクリファ（旧約聖書外典）』（1968年）となった[146]。改訂に際しては改訂標準訳(Revised Standard Version, RSV) が参考にされた[145]。
前述のように聖書関連書を多く出していた講談社からは、『図説大聖書』（全7巻、1981年）が刊行されている。これはアシェット社の La Bible にもとづき、日本のカトリック、プロテスタント双方から20人以上の訳者が関わったもので、高橋虔は「事実上の共同訳」[355]と位置づけている。
英語の改訂標準訳聖書をさらに改訂した新改訂標準訳聖書（英語版） (NRSV) は男女差別に配慮して訳語が選択された英語訳聖書であるが[374]、その翻案であるヴィクター・ローランド・ゴールドらのThe New Testament and Psalms:An Inclusive Versionを和訳したのが『新約聖書・詩編 英語・日本語―聖書から差別表現をなくす試行版』（DHC、1999年）である。
なお、前述のように英和「対照」版もいくつかの聖書で刊行されているが、それらは「対訳」ではない。ギリシャ語底本との対訳版としては、岩隈直訳注『希和対訳脚注つき新約聖書』（山本書店、全13巻19冊、1973年 - 1990年）が存在している。これは、タスカー (R. V. G. Tasker) 校訂によるギリシャ語テクストに基づいており、他の多くの日本語訳聖書で底本とされているネストレ・アーラントとは系統が異なる[375]。岩隈の没後、山本書店編集部によって四福音書の訳のみを1冊にまとめた『福音書』（1998年）が刊行された。
さらに、日本語の方言とはいえないものの、日本国内の言語ということでは、明治時代に聖公会のジョン・バチェラー (John Bachelor, CMS) がアイヌ語訳を刊行している[377]。アイヌへの伝道に強い熱意を持っていたバチェラーは、1878年からアイヌの集落でその言葉を学び、1889年に『蝦（か）英和対訳辞書及文法』を公刊し、同じ年から聖書のアイヌ語訳を分冊で刊行し始めた[378]。祈祷書に含まれた旧約聖書の詩篇に至っては、韻文でのアイヌ語訳がなされている[379]。また、彼は少なくとも新約聖書については全訳を完成させ、聖書協会委員会から『Chikoro Utarapa ve YESU KIRISTO Ashiri Aeuaknup OMA KAMBI. The New Testament of our Lord and Saviour Jesus Christ in Ainu』の題で1897年に刊行した[380]。これは1981年に日本聖書協会から再版されたことがある[381]。
^「マルコ」の音写。明治期には「マコ」と読まれており、大正時代の改訳でも「マルコ」とすべきかが議論になった（鈴木 2006, pp. 133-134）。
^田川建三は、実際にはギリシャ語本文からではなく欽定訳から訳したことによって生じたと思われる不正確な点をいくつか例示し、他にも数多くあると指摘している（田川 1997, pp. 636-640）。
^1875年に『路加伝』、1876年に『羅馬書』が刊行されたものの、後の分冊版とは版型が違い、海老沢有道は試訳と見なしている。海老沢が分冊第1号と見なしているのは1876年版の『路加伝』である（海老澤 1989, pp. 228, 232-234）。これに対し、鈴木範久は1875年版が試訳であることを認めつつも、それも翻訳委員社中訳と見なせるという立場を示しており（鈴木 2006, pp. 90-91）、専門家の判断にも差がある。
^新約聖書正典は27文書から成り立つが、『提摩太前後提多腓利門書』（テモテぜんこうテトピレモンしょ）のように複数の文書を一まとめに刊行した分冊がいくつかある。また、前出の「試訳」を算入する場合はルカ伝とローマ書が重複するため、全17種19冊となる（cf.鈴木 2006, pp. 91-92）。
^「引照」はその記述の並行箇所や関連する記述が聖書内で他にどこに出ているのかを示したもので、より深く聖書を読むために必要になる（佐藤 2010b, pp. 411-412）。英米の聖書協会の翻訳はプロテスタント諸派が集まって刊行したものであるため、教派間の争いにならないよう、注釈はつけないで刊行することが原則であったが（田川 1997, pp. 501-505）、引照は認められていた。
^ひらがな版は『またいでん』『まこでん』『るかでん』『よはねでん』『しとぎやうでん』、およびそれらを合冊した『しんやくぜんしよ（前篇）』の存在しか知られておらず、海老澤は後篇の実在を疑問視している（海老澤 1989, p. 250）。
^分冊版のうち、『雅歌』には松山が、『詩篇』には松山と植村が、『雅歌耶利米亜哀歌』（がか エレミアあいか）には井深が、それぞれ協力している（海老澤 1989, pp. 280-281）。
^カトリックによる旧約のみの完訳は、エウゼビオ・ブライトン、川南重雄『旧約聖書』全4巻（光明社、1954年 - 1959年）が最初である（門脇 & 大柴 1983, pp. 318-319;高橋 1984, p. 200）。これは文語訳で、底本にはヴルガータが採用され、脚注の作成にはドイツ語、英語、フランス語の各聖書が参照されたという（門脇 & 大柴 1983, p. 320）。キリスト新聞社の『新聖書大辞典』では「なかなかの名訳」と評されている（関谷 1971, p. 823）。
^日本でどちらが申し出たのかについて、カトリックから申し出たとする見解（木田 2014, pp. 35-36）と日本聖書協会が申し出たとする見解（日本聖書協会 1987, p. 9）とがある。
^この聖書は「日本聖書協会100年記念聖書」と位置づけられた（門脇 & 大柴 1983, p. 249）。
^2010年に新書版でおそらく初めてと称して文春新書に新約聖書が収められた際に、新共同訳が選ばれた理由も、それが最も普及しているということであった（佐藤 2010a, pp. 11-12, 佐藤 2010b, p. 421。および初版の帯)。
^この点、中井木菟麻呂の記述などを元に、立ち遅れたのは公刊であって、翻訳作業自体はかなり早い段階から行われており、翻訳自体が遅れていたかのように述べるのは誤りとする見解もある（ダヴィド水口 2011, p. 124）。実際、ニコライは明治初期に漢訳に基づいて聖書の一部を日本語訳したものの、水準に満足できずに公刊を棚上げにしていたことが、1867 - 1869年の手紙から分かっている（アレクセイ・ポタポフ 2011, pp. 99-100）。
^各聖書会社は明治元訳の刊行後も、ブリッジマン、カルバートソンの漢訳『旧新約全書』に訓点をつけたものをしばらく刊行し続けていた（海老澤 1989, pp. 306-309）。
^使徒教父文書については、実質的に本邦初訳という点が考慮され、原文への忠実さが重視されている（荒井献・編『使徒教父文書』講談社文芸文庫、1997年、p.4）。ゆえに、その後も使徒教父文書の翻訳としては、この文献が挙げられている（田川 1997, p. 693;大貫 2010, pp. 193-194）。
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