Bible translation

Psalm 1, verses 1 and 2 according to the BBB , with Teamim . Martin Luther translated the Hebrew text:
“Well, he who does not walk in the counsel of the wicked / still steps on the path of sinners / still sits while mockers sit / but enjoys the law of the Lord / and speaks of his law day and night Night!"

A sheet of the Greek Bible manuscript P46 , on papyrus , c. 200 AD; Ann Arbor, University of Michigan . The text contains a section of the second letter of the apostle Paul to the Corinthians (chap. 11.33 - 12.9).

A Bible translation translates the Bible from its ancient languages ​​- Hebrew or Aramaic in the case of the Old Testament ( Tanach ), slang Greek ( Koine ) in the case of the Christian New Testament  - into another language. Since languages ​​change over time ( language change ) and since the linguistics and historical sciences are constantly gaining new knowledge, the translations should be adapted and improved from time to time. Old translations are therefore inBible revisions repeatedly revised and improved or replaced or superseded by newer translations.

The first translations were made in Judaism since 250 BC. Before the conclusion of the Tanach (Old Testament). At the beginning of 2020 there were 3,395 languages ​​into which the Bible or parts of it had been translated: complete translations in 694 languages, fully translated New Testaments in 1,542 languages ​​and partial translations in a further 1,159 languages.

This makes the Bible the most widely distributed and also the most frequently translated book in the world.

story

Ancient Judaism

Greek

Around 250 BC The translation of the Torah into the world language of that time, Greek, began. The sponsor was a collective of learned Diaspora Jews in Alexandria , the metropolis in Egypt that was founded by Alexander the Great ; The addressees were Hellenistic Judaism and the non-Jewish, Hellenistic upper classes in the Orient at that time .

The letter to Aristeas showed the origin of this translation in a legendary way. Its name comes from it: Septuagint (abbreviated LXX or G). It includes all the books of the Tanakh and some Jewish apocrypha and was completed around AD 100.

Because the Old Church took it over as its Old Testament (OT) and interpreted it in its spirit, Judaism created revised Greek translations that tried to preserve the wording of Hebrew templates more strongly than the LXX and are partly based on other Hebrew text templates. The oldest of these is the revision of Aquila (around 125), which tried to accurately reproduce every word, letter and even morpheme . The kai-ge revision of the Book of the Twelve Prophets (around 150) was included in the overall revision of the Theodotion around 200 . It is based on a different Hebrew model than the LXX, which is related to some of the more recent Qumran manuscripts. The revision of Symmachus (around 170), on the other hand, was interested in a fluent Greek language and therefore more free in the choice of words.

However, these revisions could not prevail in Judaism and were later forgotten. Instead, since the loss of the Jerusalem Temple (70) and statehood (135) , the Jewish scribes concentrated on the unification and literal transmission of all Hebrew scriptures of the Tanakh. This led to an authoritative Masoretic text by around 1000 . In addition, the rabbis collected and wrote down their long oral interpretations and discussions of the Bible. This resulted in the Talmud by around 600 .

Aramaic

After the Babylonian exile (539 BC), Aramaic replaced Hebrew as the everyday language of the Jews . Hebrew, however, remained the language of Jewish worship . Parts of the Bible have been translated into Aramaic for the majority of the population. The oldest known translations ( Targumim ) are part of the Dead Sea Scrolls and were made around 200 BC. They translated the 3rd book of Moses and the book of Job .

These translations were not considered a full replacement for the Hebrew Bible texts, but were intended to aid in their study and interpretation. While some translated literally, others went into free paraphrases of the Hebrew models and supplemented these with sermon-like interpretations ( Midrashim ) and retellings ( Haggadah ). Some Targumim translated the entire Pentateuch , others the books of the prophets and other books of the Hebrew Bible. Later writings ( Ketubim ) contain Aramaic passages that were placed next to or integrated into Hebrew chapters.

By the 5th century, the Targum Jonathan for the books of the prophets ( Nebi'im ) and the Targum Onkelos for the five books of Moses ( Torah ) were created.

Ancient Christianity

Greek

Many early Christians learned the scriptures of Israel through the Septuagint and used them for their own missionary work in the Greek-speaking areas. In the New Testament (NT) there are some quotations from it.

In his Hexapla (240–245), Origen placed six text versions of the OT in columns side by side: the Hebrew text known to him, its Greek transcription , the revisions of Aquila, Symmachus and Theodotion as well as (5th column) the Septuagint which he himself revised. This version, in turn, has often been translated into other languages ​​and thus very influential. Also Lucian of Antioch revised the Septuagint to 300, partly for older Hebrew and Greek texts.

The Christian revised Septuagint also comprised the Jewish scriptures written in Greek and later called Deuterocanonical . In this form it remained the authoritative Bible text for Christians until around 380 and the most important template for later Christian Bible translations. The Greek Orthodox and Cypriot Orthodox Churches use them to this day.

Syrian

The Syriac translation of the OT began between 40 and 70. The first Old Syrian NT translations of the Gospel harmonies of Tatian have been known since around 170 . By 500, the Peshitta prevailed among them as the authoritative Syrian translation. It is based on some early Targumim as well as on Jewish versions of the Septuagint. It is still in use today in some churches in the region.

In addition, the so-called Syrohexapla of Bishop Paul von Tella from 615/617 is of scientific importance because it translated the hexaplatext (5th column). In doing so, she preserved all of Origen's editorial signs for excesses of the Septuagint compared to the Hebrew text or vice versa. It allows a reconstruction of the not yet revised Septuagint.

Latin

Vulgate , Latin Bible, Vatican edition of 1590

Various Latin translations of the OT, collectively referred to as Vetus Latina or Itala , were created in Christianity up to 200 . However, the Latin translation of Jerome , the Vulgate from 382-420, based on the Septuagint, was decisive . In numerous revisions since the 7th century in the Roman Catholic Church, it became the biblical text that is still valid today. After that, there were no further Bible translations there for a long time.

Coptic

From the 3rd century onwards, translations of the New Testament into various Coptic dialects were made . In addition to Syriac and Latin, Coptic is therefore listed as a standard witness in the extensive text-critical edition of the Greek New Testament ( Editio Critica Maior ). Since the handwriting tradition is in some cases very fragmented, the fragments distributed across many museums have to be brought together again. In some cases variants of the New Testament can be reconstructed from the Coptic text in combination with other translations that have been lost in the original Greek.

Other

The Eastern Churches used outside the Greek-speaking world early translations in the local language. The Gothic Wulfila Bible was written around 350 AD ; Bishop Wulfila "tries to always translate a Greek word with the same equivalent". Nevertheless, he did not stick slavishly to the texts.

There was also an Armenian translation of the Bible, according to tradition, first in 411 from the Syrian translation, but as early as 434 from the Greek, i.e. from the original Greek version for the New Testament and from the Septuagint and the Hexapla of Origen for the Old Testament . This version became the authoritative Armenian Bible translation. A translation into the neighboring Georgian was made a little later, namely in the second half of the 5th century.

Between the 5th and 7th centuries, the scriptures that make up the broader canon of the Ethiopian Bible were translated from Greek into Old Ethiopian .

Early Middle Ages

Old High German

In the early 9th century, the Gospel of Matthew in the Old High German language contained in the Mondsee fragments was the oldest surviving translation of a part of the Bible into a German idiom.

Old Church Slavonic

Around the middle of the 9th century, the brothers Cyril and Methodios were commissioned by the patriarch Photios I to translate the Bible into Slavic and translate it into Slavic from Salonika . They used the Glagolitic alphabet designed by him . This form of language, known today as Old Church Slavonic , became the sacred language of many Slavs for a long time .

Arabic

The Arabic translation of the Old Testament by the Jewish scholar Saadia Gaon (882-942) has become known under the name Tafsir .

Latin

Around 800, Charlemagne commissioned Alcuin to revise the Latin Bible .

High Middle Ages

German

After the first traditional translation of a biblical text into German in the early 9th century, many other translations of parts of the Bible were made in the following centuries. A total of about 70 German translations before the Reformation can be traced, including various Gospel harmonies .

In the 11th century, Notker Labeo's commentary translation shows “a new level of translational skills”, which can be seen from his biblical quotations, above all in the freedom of word order compared to the original.

The more than 50 Vienna-Munich Gospel fragments are considered to be the remains of the only known translation of the Bible from the 12th century.

The first complete German translations of the New and Old Testaments were made in the 14th century. The oldest surviving translation of the New Testament into German is an Augsburg parchment manuscript from 1350. With the so-called Wenceslas Bible , which was written in Prague, there was also a handwritten translation of the Old Testament at the end of the 14th century, albeit without the Little Prophets . In the 14th and 15th centuries, a large number of z. Some of the high quality Middle High German translations that Martin Luther and others could fall back on. A translation from the 14th century including comments by the so-called Austrian Bible Translator is to be published by the Bavarian Academy of Sciences from 2016 .

1466 printed Johannes Mentelin in Strasbourg , the translation of the Latin Bible into Frühneuhochdeutsche that Mentelin Bible . It became the first printed German Bible , and it was also the first ever to be printed in a vernacular. It was more or less a word-for-word translation of the Vulgate. Even then, the text looked ancient and difficult to understand, but the translators avoided being condemned as heretics by the Catholic Church . The Lübeck Bible (1494) is considered to be the most important vernacular Bible before the Reformation.

English

John Wyclif at work

In 1382 John Wyclif , who was posthumously condemned as a heretic in 1415 , completed the translation of the Bible from the Vulgate into English, which he had begun earlier, with his colleagues. It became the first authoritative translation in England after the early Middle Ages. About 200 manuscripts have come down to us. At the IV Synod of Oxford in 1408, reading Wyclif's translation of the Bible was forbidden until it was "purged of heretical passages" and approved by the Archbishop. The foundations for today's English Bible were laid by William Tyndale with his translation of the Bible in the 1620s .

Dutch

The Old Dutch rhyming Bible by the Flemish poet Jacob van Maerlant was written in 1271 . He edited the Latin text of the Historia Scholastica by Petrus Comestor and incorporated historical explanations, remarks and comments into the rhyming Bible story.

In 1477 the first printed Bible appeared, the so-called Delft Bible , which goes back to a translation from 1360. It consisted only of the Old Testament, and the psalms were omitted.

Polish

With the introduction of Christianity in Poland in 966, the first short biblical texts from the related languages, Czech and Old Slavonic, were also used for sermons. The first surviving Bible texts can only be found in the Heiligkreuz sermons (around 1350) and in the Gnesen sermons (around 1400). The Florian Psalter is the oldest Polish Bible manuscript from 1400, which was discovered in 1825 in the Abbey of St. Florian in Linz and published in 1834. The illuminated psalm collection was available in Latin, German and Polish. The Puław Psalter , which is also included, dates back to around 1500. The complete Old Testament, the Queen Sophie Bible , appeared for the first time in court book collections in the first half of the 15th century.

Czech

The first complete translation of the Bible into the Czech language was made around 1360, probably in the Augustinian monastery in Roudnice .

It was at the beginning of the 15th century a. a. Revised by Jan Hus and printed for the first time in Prague in 1488 and has become known as the Prague Bible . Only one year later, the Kuttenburg Bible was printed just 70 kilometers east of Prague .

Hungarian

In the middle of the 15th century, the so-called Hussite Bible was created , a Hungarian translation that probably goes back to followers of Jan Hus. It was widespread in the Principality of Moldova .

Valencian

The first translation of the Bible into a Romance language , a translation of the Vulgate into Valencian , comes from the Carthusian order general Bonifatius Ferrer (1355-1417), the older brother of Vincent Ferrer . It was not printed until 1478. Her successor had to wait until 1790.

Italian

The first complete translation of the Bible into Italian was made by the monk Niccolò Malermi from Latin; it appeared in Venice in 1471.

Papal translation bans

→ Main article : Bible prohibition

In 1080 Gregory VII revoked his predecessor's permission to use the Slavic language in Catholic worship ( Old Slavonic rite ). He justified this u. a. with the fact that "Almighty God did not like it without reason that the Holy Scriptures were veiled in certain areas, so that they would not become common when they were accessible from all sides and fall into contempt or be misunderstood by mediocre people and thus lead into error."

The Bible-centered mass movements of the Cathars and Waldensians , who had made their own translations on the basis of the Vulgate, prompted the popes to intensify control of the reception of the Bible. In 1199 Innocent III banned in a letter to the Bishop of Metz reading the Bible in private meetings ("occultis conventiculis"), although the desire to read and study the divine scriptures is not to be criticized but rather to be recommended. At the Synods of Toulouse (1229) and Tarragona (1234) lay people were forbidden from possessing Bible translations.

At the Synod of Tarragona in 1234, the Spanish bishops decided, following a decree by King James I , that everyone was forbidden to have a Romansh translation of the Bible. The Church did not allow the Bible to be translated into colloquial languages .

Translation of the Prophets (Hätzer / Denk)

Reformation time

German

With the Reformation in the 16th century, a new era began for the translation and distribution of the Bible. It is a widespread mistake that the Reformation gave the people the Bible, but the Reformation resulted in a hitherto unknown spread of the Bible among the people. Important liturgical pieces were translated especially often and early on, such as B. the Lord's Prayer, the Song of Songs and especially the Psalms. Some large monasteries such as Fulda and St. Gallen played a pioneering role in the translation and distribution of the Bible.

Luther's scriptural principle sola scriptura (“solely through the Scriptures”) resulted in increased interest in the biblical original text . Until then, the Hebrew language had been researched almost exclusively by Jewish scholars, as the Roman Church considered the Latin Vulgate to be sufficient. The reformer Philipp Melanchthon received decisive impulses for the reception of Hebrew from the first non-Jewish Hebraist , his uncle Johannes Reuchlin , who had taken lessons from Jacob ben Jechiel Loans .

In 1527 a German translation of the prophetic books of the Old Testament with the title All Prophets Germanized in Hebrew was published by Ludwig Hätzer and Johannes Denck . Luther, Zwingli u. a. resorted to these Worms prophets in their translations of the Hebrew text . Despite its importance, it was included in the Reformers' index because the two translators belonged to the Anabaptist movement .

The basic text editions that have been relevant since the Reformation were shaped by the so-called " Textus receptus ", a basic text that was first published by Erasmus of Rotterdam . Some older manuscripts have deviations in some places which are also theologically significant. These have shaped most of the translations of modern times.

German Bibles were first spread more widely through the Luther Bible (New Testament 1522) and the Low German Lübeck Bible (1533/34), which was based on Luther but published before his full Bible, and later through the Zurich Bible , which was directed by Ulrich Zwingli and Leo Jud was translated and printed by Christoph Froschauer . The latter was particularly concerned with philological reliability and took into account the Alemannic linguistic characteristics. The publication of the Zurich Bible had nothing to do with theological differences; it only served to make it easier to understand, since South Germans and Confederates had difficulties with Luther German at the time.

The invention of printing with movable type 100 years earlier promoted this development. Luther broke with the tradition of word-for-word translations of the Vulgate and was criticized for it. He defended himself by pointing out that the text translated word for word was not German because nobody would speak that way. But he wanted to speak German and not Latin or Greek.

As a reaction to the Luther Bible, at the princely urging, but with reservations, the Catholic Church reluctantly published so-called correction Bibles .

Dutch

The Liesveldt Bible was translated and printed by Jacob van Liesvelt as the first complete Dutch Bible in Antwerp in 1526 from Latin and German models. It was reprinted in the same town until 1542, after which Liesvelt got into trouble with the authorities and was sentenced as a heretic and executed in 1545. The Anabaptists took this Bible with them to Emden , where it was reprinted by Willem Gailliart . The Old Testament was previously revised from the Latin translation by Erasmus of Rotterdam .

Jan Utenhove , a Flemish from Ghent , translated the New Testament from the Greek in Emden in 1556; however, because of its idiosyncratic language and form, it did not catch on.

The Biestkens Bible was published by the printer Nicolaes Biestkens in 1560. It was based on a translation of the Luther Bible into the Low German dialect and was used in Anabaptist circles.

Johannes Dyrkinus benefited from Utenhove and also translated the New Testament from the Greek in Emden in 1559. With the translation of the Old Testament by Martin Luther, it was compiled by Gottfried van Winghen in 1562 to form the Emder Bible or Deux-aes Bible . It was to be the Reformed Bible's most important Bible for the next several decades.

The Canon Nicolaas van Winghe from Leuven created the Leuven Bible in 1548, which was also printed in Antwerp and authorized by the Catholic Church. The Moerentof Bible from 1599 became the Catholic Bible until the 19th century.

In 1619 the Reformed Dordrecht Synod decided to translate the Bible from the basic languages. Several translators and revisers from different regions of the country then set about meticulous work in the university city of Leiden . The resulting Statenvertaling Bible (German: State translation ) was in 1637 by Paulus Aertsz. van Ravensteyn printed. As a result, it was read from it both in the families and in the Reformed churches, so that it could develop a language-forming, culture-defining and unifying effect.

Polish

In 1539 the Catholic priest and professor of the Cracow Academy Walenty Wróbel translated Żołtarz Dawidów (German: Psalter of David ), and in 1541 the poet Mikołaj Rej Psałterz Dawidów ( Psalter of David ).

The Lutheran Königsberg Bible by Stanislaw Murzynowski was the first Protestant translation of the New Testament and was printed by Jan Suklecjan in Königsberg from 1551 to 1553 .

In response, Marcin Bielski translated the New Testament in 1556, which had been published in the Scharffenberg printing works in Cracow . In 1561 the first complete Bible appeared in the same printing house with the Leopolita Bible or Scharffenberg Bible. The actual translator is not known, the text was corrected and prepared by the priest Jan Nicz , who was nicknamed Jan Leopolita (German: Jan Lemberger).

The Brest Bible (or Radziwiłł Bible , Calvinian Bible , Pinczówer Bible ) was published in Brest in 1563 . The main initiator and sponsor was Prince Nikolaus von Radziwill , and it was translated from Hebrew and Greek by a group of Calvinist translators. Thanks to its concise, fluent, and rich language, the New Testament was widely used and reprinted four times.

The Nieśwież Bible or Budny Bible was published in Nieśwież in 1572 by the Arian writer Szymon Budny . The verbatim translation from the basic languages ​​includes comments and footnotes from the Polish Brothers . The New Testament was reissued in 1574 and 1584.

In 1599 the Wujek Bible appeared , which had previously been translated by the Catholic priest Jakub Wujek . The quality of this Bible was shown in the fact that it was in use among Catholics well into the 20th century with minor corrections.

In 1632 the Gdańsk Bible was printed in the Hünefeld printing works, which had been translated by the priest Daniel Mikołajewski . For his verbatim translation he had used both Catholic and Protestant Bibles as templates. It prevailed in the majority of the Protestants and was therefore reprinted twenty times.

Slovenian

After the Slovenian reformer Primož Trubar had already translated the New Testament from the German text by Martin Luther into Slovenian , Jurij Dalmatin was the first to translate the entire Holy Scriptures from Hebrew or Greek into his mother tongue in 1584. He took the German version of Luther as an aid and used the established Christian terminology, as it was first created in the Slovene-speaking area in the Freising monuments towards the end of the 10th century on the basis of Old Ladin . As a written language, the Slovenian of the Dalmatian Bible corresponded to the linguistic needs of an agrarian and early urban society.

Spanish

The monk Casiodoro de Reina of the Order of the Hieronymites came into contact with Lutheranism at the end of the 1550s . To avoid persecution by the Inquisition , he left the Spanish Kingdom in 1557 . During his exile in the various cities of Frankfurt am Main , London , Antwerp , Orléans and Bergerac , financed by various sources, he began to translate the Bible into Spanish . He used different works as text sources. The translation of the Old Testament was based on the Hebrew Masoretic text . As a secondary source , he seems to have made extensive use of the Ferrara Bible on Ladino and the Vetus Latina . The translation of the New Testament was based on the Greek textus Receptus . The translations by Francisco de Enzinas and Juan Pérez de Pineda were of great help to the New Testament . Here too he used the Vetus Latina. In addition, he probably also used Syrian manuscripts . His translation was printed in Basel in 1569 . An edition revised by Cipriano de Valera , therefore called the Reina Valera Bible, appeared in Amsterdam in 1602 .

Czech

The first Bible translations during the Reformation were the Severin's Bible from 1529 and 1537, the Nuremberg Bible from 1540, the Melantrich's Bible (published 1552, 1557, 1561, 1570 and 1577) and Veleslavín's Bible from 1613.

At the end of the 16th century, the Kralitz Bible was the first complete Czech translation of the Bible based on the basic texts. It was translated by the Bohemian Brothers in Kralice nad Oslavou from 1579 to 1593 . The Kralitz Psalter was published in 1579 and 1581, the New Testament in paperback format in 1596, and the sixth part of the Kralitz Bible, the New Testament, was published for the second time in 1601. A one-part Kralitz Bible was created in 1596 and 1613.

A manuálník , a manual that contained the core content of the entire Bible, was compiled by Johann Amos Comenius and printed in 1658.

Between 1677 and 1715, the Sanct Wenceslaus Bible , which had been translated by the Jesuits , was the first Czech Bible published by the Catholic Church.

Hungarian

Hungarian pastors, who had studied with Martin Luther and Philipp Melanchton in Wittenberg, brought the new evangelical faith, which was based on a more recent, freer interpretation of the Bible, to Hungary. So the need for a new Hungarian translation of the Bible increased. István Székely Bencédi translated the Psalms in 1548 after a presentation of the Basel humanist and Hebrew scholar Sebastian Münster of 1535. 1551-1565 translated a team of Gáspár Heltai in Cluj the whole Bible. It was financed by Johann Sigismund Zápolya and other nobles who had become evangelicals. Between 1565 and 1567, the Reformed pastor Peter Melius translated parts of the Old Testament and the New Testament. He was mainly exegetically motivated and partly influenced by the strong rabbinical Jewish tradition in Eastern Europe . In 1586 another New Testament was published by Tamás Félegyhazi in Debrecen , the reformed center of Hungary.

The Unitarians Miklos Bogati Fazaka, who worked from 1570, and the Sabbatian Simon Péchi also made their own translations of the Bible or parts of the Bible.

The Catholic reactions to the Protestant Bibles came through Jesuits : Miklós Telegdi interpreted Bible texts in his sermons that were printed in Vienna and Nagyszombat from 1577 to 1580 . György Káldi translated the entire Bible, which was published in Vienna in 1626 after a long Catholic approval process.

In 1590 the Vizsoly Bible was published by the printer Bálint Mantskont in Vizsoly , which had been translated by a group around Gáspár Károlyi and financed by nobles. A few years later, Albert Szenci Molnár revised the prized Vizsoly Bible, which was then printed in Hanau in 1608 and in Oppenheim in 1612 .

Further

Skarynas Biblia Ruska, 1517

• Biblia Ruska, into Old Belarusian or Ruthenian (1517 in Prague) by Francysk Skaryna
• Complutensic polyglot , first printed polyglot in Alcalá de Henares 1517 ( Hebrew , Greek , Aramaic and Latin )
• La Sainte Bible en français (translatée selon la pure et entière traduction de Saint-Hierosme), 1530 in Paris and Nérac by Jacques Lefèvre d'Étaples (Psalms as early as 1509, Pauline letters 1512, NT 1523)
• Bibbia, translated into Italian by Antonio Brucioli in Venice in 1532
• Bible d'Olivétan , into French by Pierre-Robert Olivétan (1535)
• Peressopnytsia Gospels , in Old Ukrainian or Ruthenian (1556–1561 in the Peressopnytsia Monastery in Volhynia )
• Ostroger Bible , into Church Slavonic (1580/81)

17th and 18th centuries

• Piscator Bible , into German (1602/04, by Johannes Piscator )
• Diodati Bible , into Italian (1607, by Giovanni Diodati )
• Authorized Version or King James Bible , into Classic English (1611)
• Bibla Sacra , into Ladin of Romanic (1679, by Jacob Antonius Vulpius ; NT already 1560, by Jachiam Tütschett Bifrun )
• For the first time, the Biblia pentapla (1711–1713) placed five received post-Reformation Bible translations of different denominations side by side for comparison.
• Tranquebar Bible (1713, NT 1711), in Tamil language , by Bartholomäus Ziegenbalg .
• Bibla Sacra , into Sursilvanische des Romansh (1717/19, in Chur; NT already 1648, by Lucius Gabriel )

19th century

German

As early as the 19th century there was a renewed call for biblical language that was oriented towards reading and understanding. In 1819 the revision of the Bible was published by Johann Friedrich von Meyer ("Bibel-Meyer"), who tried to modernize the language without giving up the character of the Luther Bible.

In the course of the awakening movement, the Elberfeld Bible (NT 1855; AT 1871) took shape, in which the literal translation took precedence over linguistic beauty.

Leander (aka Johann Heinrich) van Eß saw his life's work as spreading the Bible among the Catholic people. His translations are based on the Vulgate (NT 1807) and on the original languages ​​(AT 1822/1836).

The translation of the Bible by Joseph Franz von Allioli , professor of oriental languages, was widespread among Catholics and was used in the liturgy until the uniform translation was created (1830–1834). It is based on the Vulgate, but takes into account the Hebrew or Greek text in the notes.

Other

• Christian Albrecht, Heinrich and Zara Schmelen , G. Krönlein, in Nama (Bible parts 1815 and 1831, NT 1866)
• Adoniram Judson , in Burmese (1834)
• Johann Ludwig Krapf , in Oromo (Bible parts 1841, NT 1875)
• Johann Ludwig Krapf et al., In Swahili (Bible parts 1844, NT 1879, Bible 1891)
• Samuel Ajayi Crowther , in Yoruba (Bible parts 1850, NT 1862, Bible 1884)
• Robert Moffat , in Setswana (1857)
• Alfred Saker , in Duala (NT 1861/1862, Bible 1872)
• Louis Segond , into French (1873/1874)
• James Curtis Hepburn (1874–1888, initiator), into Japanese
• Nikolai of Japan (Orthodox), into Japanese (1880/1901)

20th century

German

• The miniature Bible (1905) by Franz Eugen Schlachter , based on the Luther Bible but also based on the old Zurich Bible, is the original version of the Schlachter Bible . It was last revised in 2003 as butcher in 2000.
• The Capuchin Konstantin Rösch translated the Gospels and the Acts of the Apostles in 1914, and in 1921 the whole NT from the original, taking the Vulgate and legibility into account.
• The New Testament translated into contemporary language and briefly explained by Ludwig Albrecht (1920)
• The Quantity Bible , translated by Hermann Quantity , is a philological, but faithful translation. The New Testament appeared in 1909, and The Holy Scriptures, Old and New Testaments , appeared in 1926 .
• The script , the "Germanization" of the Tanach by Martin Buber and Franz Rosenzweig from Hebrew (1926–1938).
• Translation of the New Testament into Low German by Pastor Ernst Voss , published in 1929 under the title: Dat Ni Testament för plattdütsch Lüd in Ehr Muddersprak oewerdragen . Current edition 1986 under ISBN 3-7461-0006-2 .
• The Capuchin Eugen Henne translated the Old Testament from the basic text in 1934; As a complete edition together with the NT by Konstantin Rösch, this Bible edition was very widespread in the Catholic area for decades.
• The Holy Scriptures of the Old and New Covenants , translated by the Catholic theologians Paul Rießler and Rupert Storr (1934, "Grünewald Bible", "Mainz Bible")
• The Herder Bible , text basis of the multi-volume work Herder's Biblical Commentary published by Verlag Herder from 1937 . The Holy Scriptures declared for life , part of the Jerusalem Bible from 1968 to 1984 and reissued as an independent translation since 2005.
• The Concordant New Testament (KNT) increased in 1939 Adolph Ernst Knoch before.
• The Message of God , also the People's Testament (1940/41) was a translation of the New Testament for the German Christians .
• The translation of the New Testament by Otto Karrer (1950, improved 1954 and 1959) from the original text is in easily readable but sacred language.
• The translation of the original text by Vinzenz Hamp , Meinrad Stenzel and Josef Kurzinger was published in 1956 (the first parts of the AT appeared in 1949 as part of the Echter-Bibel , NT 1953), combining textual accuracy and good readability. The Bible ( Pattloch-Bibel ) published by Pattloch-Verlag was published in numerous (over 50) editions, partly as a family Bible or with rich illustrations ( Hundertwasser Bible ). To this day, Kurzinger's translation of the New Testament is one of the best translations available.
• The Bruns Bible , translated by Hans Bruns , appeared in 1957 as a partial edition (New Testament) and in 1961 as a full Bible by Brunnen Verlag. In 1993 a revised, redesigned edition was published. The Bruns Bible is written in understandable, modern German, is largely reliable and is the first widely used communicative translation of the 20th century. It contains introductions and notes. In 2013 it was published in its 16th edition.
• The Catholic standard translation is the standard translation for the Roman Catholic worship service created between 1962 and 1980. It was developed by Catholic theologians with temporary Protestant participation.
• The tendentious New World Translation of the Holy Scriptures of Jehovah's Witnesses , from English, taking into account the original languages ​​and the special teachings of the religious community (1971; rev. 1986)
• The translator presented the Jörg Zink Bible , a translation into modern German, in 1966 (NT); the complete Bible was published in 1998.
• The Good News Bible (1968; rev. 1997) is an interdenominational project based on the language of journalism and interprets itself as a “communicative translation”.
• The Munich New Testament (from approx. 1970) seeks to avoid “common” translations, whereby it makes compromises in order not to “overdone the offensive nature of the text”. It adheres to the priority of the text and follows the principle "As Greek as possible, as German as necessary".
• The written ( DaBhaR translation ) is a concordant translation of the Bible by Fritz Henning Baader, which was written between 1975 and 1990.
• Also hope for all sees itself as a communicative translation of the Bible known as attaches more importance to the content of course on word loyalty. The NT appeared in 1982, the AT in 1996.
• The Nöie Teschtamänt Bärndütsch ,translatedby Hans and Ruth Bietenhard in 1984, reproduces the text in the Bernese dialect.
• The New Geneva Translation (NGÜ) has been published since 1988. It uses a natural and contemporary language and is based on the principle of functionally equivalent translation.
• In 1989 this excited The New Testament. Translated by Fridolin Stier He caused a sensation with his unusually drastic language, which is almost based on the linguistic power of the Buber AT translation.
• In 1990, the Jew David H. Stern , who converted to Christianity, published an English “translation of the New Testament that takes account of his Jewish origins” . It appeared in 1994, translated by Sieglinde Denzel and Susanne Naumann, into German.
• The controversial Bible projects include the Viennese Da Jesus und seine Hawara (1971) by Wolfgang Teuschl , The Big Boss. The old testament. Outrageously pious retold (1984) by Fred Denger , The Junior Chef. The New Testament lambfromm retold (1989) by Michael Korth.

Ukrainian

• The Holy Scriptures of the Old and New Testaments (1903, Vienna), the first translation of the entire Bible into Ukrainian by P. Kulisch , J. Puluj and I. Netschuj-Lewyzkyj .
• The Bible (1962, London), the translation of the Primate of the Ukrainian Orthodox Church of Canada Ivan Ohijenko .
• The Holy Scriptures (1963, Rome), the Bible translated by the Roman Catholic priest Ivan Chomenko.

Other

• Scofield Bible , ( Cyrus I Scofield ), into English (1909)
• New American Standard Bible , into modern English, but as literally as possible (NT 1963, whole Bible 1971)
• Korean ecumenical translation of the Bible (공동 번역 성서, 1977–1999) (공동 번역 성서 (1977) / 공동 번역 성서 개정판 (1999))
• New International Version , into modern English (1978)
• Czech ecumenical Bible translation (ČEP, 1961–1979)
• "The Living Torah" by Rabbi Aryeh Kaplan (1981), new translation from traditional Jewish sources into contemporary English, bilingual, with indices that also highlight differences from known translations; ISBN 978-0-940118-35-5
• New Testament , in Azerbaijani by Mirza Khazar (1975–1982)
• Esperanto translation "La Sankta Biblio", Malnova kaj Nova Testamentoj, tradukitaj el la originalaj lingvoj. La Malnova Testamento el la hebrea originalo tradukis Lazaro Ludoviko Zamenhof , Londono, Brita kaj Alilanda Biblia Societo 1990, ISBN 0-564-00138-4
• Biblia sagrada , Tradução interconfessional do hebraico, do aramaico e do grego em portuguēs corrente, Edição da Sociedade Bíblica de Portugal 2000, ISBN 972-9085-439 .
• Nová Bible Kralická (German: New Kralitz Bible ), edition of the Czech New Testament (1994–1998) and other parts of the Bible (1998–2008). After reviewing the parts that had already appeared, the entire Bible was published in 2009 under the name Bible 21 .

21st century

German

Small evolutionary history of German-language Bible editions

• The Volxbibel from 2005 is considered to be the first Bible project worldwide that is further edited and published on the Internet via a Wiki under a Creative Commons license. The current version number is 4.0.
• The New Life Bible is a communicative translation of the Bible that was published in 2006 (New Testament 2002).
• The Bible in Righteous Language , an evangelical Bible project, was first published in 2006. It aims to prevent injustices caused by male, anti-Jewish or rulership views or to compensate for such injustices. To do this, she works on the text by emphasizing female aspects or adding female persons (e.g. "apostles"), by smoothing out internal Jewish criticism and the like. The Bible in righteous language is controversial both theologically and linguistically.
• Since 2007 a Jewish translation of the Torah has been developed and made available on the Internet. It is called Parascha - The Young Torah . It is structured according to the parashes of the synagogue reading cycle and is aimed primarily at children, adolescents and young adults as readers. Gradually, comments should also be added in order to introduce the (young) readers to the problems of the text and to draw their attention to Jewish traditions.
• In 2008 the Bible for Schwoba by Pastor Rudolf Paul was published, a direct translation of the original texts into Swabian.
• In 2009, Willkommen daheim appeared , a translation of the New Testament by Fred Ritzhaupt into easily understandable German. In some cases, explanations are inserted (usually in brackets) so that the reader can do without comment .
• The New Genevan Translation (NGÜ), published in 2009, is a New Testament that strives for the highest possible accuracy in terms of content and at the same time uses a modern, understandable language. After partial editions in 2000 and 2003, the whole New Testament appeared in 2009, supplemented in 2011 by the Book of Psalms . In 2015 the New Testament appeared with psalms and proverbs. In 2015, Brunnen Verlag, Giessen, joined the previous editorial group of the German Bible Society and the Geneva Bible Society. This is intended to accelerate the translation work on the Old Testament.
• In 2010 the New Evangelistic Translation (NeÜ) by Karl-Heinz Vanheiden was published . The NIV wants to be a precise translation of the Bible and is kept in a concise and fluent language.
• The German Bible Society has been working on the Basic Bible since 2005 . The New Testament was published in book form in October 2010. The actual edition, however, is the electronic one, in which additional information is linked directly to the Bible text. The translation should be easy to understand and at the same time close to the original text. To make it easier to understand, no sentence contains more than 16 words.
• The Open Bible is an ecumenical and non-profit project that has been working on several freely licensed translations since 2009. It offers different versions of the Bible text for different purposes, such as a "study version" - a very precise translation with detailed footnotes and alternative translations shown in brackets - or a communicative "reading version". We experiment with texts in easy language . Similar to Wikipedia, collaboration is open to all interested parties.
• The revised 2017 standard translation was presented in autumn 2016 . The completely revised and revised new edition should reflect the latest scientific research, be closer to the basic text and formulated in a timely manner. The standard translation is used in the entire German-speaking area and is the binding Bible in the Catholic Church.
• On the occasion of the Reformation anniversary in 2017, the revised Luther Bible was presented on October 19, 2016 and is also available as a free app.

Other

• In 2005 the Holy Bible , a modern Korean translation of the Bible, was published. The Holy Bible is a Korean translation of the Bible for liturgical use in Roman Catholic worship.
• In 2005 a new translation of the New Testament into Norwegian was published , and in 2011 the entire Bible was available under the title Bible 2011 .
• In 2009 the Bible 21 , a modern Czech translation of the Bible, was published.
• The Lexham English Bible is a very literal English translation that emerged from an interlinear translation. The NT appeared in 2010, the AT in 2011. Thanks to a liberal license, the LEB is available free of charge.
• In 2011 the Common English Bible was published. Linguistically, it aims to be easily understandable for the majority of English-speaking readers.
• The English International Standard Version was also published in 2011 as a full Bible (NT 1998). The translation has high literary standards (poetry is reproduced as rhyme) and wants to stay exactly where it is possible and translate more freely where it is necessary.

Problem

The section "Issues" is not adequately provided with supporting documents (for example individual evidence ). Information without sufficient evidence could be removed soon. Please help Wikipedia by researching the information and including good evidence.

Apparently there are different categorizations of translations. There is a lack of sufficient evidence to indicate which standard works or translation theorists the classification presented here relates to.

Objectives and main groups of translations

Depending on the main objective of a translation, the result is a text that can be assigned to one of the following four main groups or classes of translations. The assignment is difficult when the translators have set themselves several goals at the same time. For example, For example, the standard translation takes a middle position between a philologically as precise as possible and a communicative, more easily understandable translation.

Philological translations

You try to translate into the target language with great loyalty to the source text and, if possible, in the same form (structural fidelity). These translations have a scientific claim and are often written by a collective of experts. They provide information about the reasons for the formulations chosen in detail and make them transparent and verifiable.

Communicative translations

→ Main article : Communicative Bible translation

Many modern Bible translations are intended to make the Bible understandable to a wide audience, but at the same time preserve religious and linguistic traditions. On the one hand, they translate into the everyday language of their readers, and on the other hand, they adopt naturalized theological central terms such as gospel , baptism , sin , disciples and others.

Transfers

The term "transference" mostly denotes a freer translation of the Bible, which is not primarily oriented towards the original language but rather towards the effect. Translation professionals rarely or never use the term.

The “transmissions”, often created by individuals, are consciously subjective and idiosyncratic in order to shed light on a certain aspect of the original text: for example the translation of the Gospel of Mark by Walter Jens . Still others represent a more artistic examination of the original text, such as the translation by Jörg Zink , which in places is already on the way to being edited.

Edits

Editing is when the content is heavily adapted. A distinction can be made here:

1. Addressee variant Arrangements are aimed at an audience to which the original text was not originally specifically aimed, for example children, young people ( Volxbibel ), occasional readers of the Bible .
2. Variations in intent or function, adaptations pursue a meaning that the original text did not originally pursue: introduction to the Bible, entertainment, parody e.g. B. The big boss , Bible comics, some dialect editions, chronological compilations of the biblical story, retelling in the form of a novel.
3. Media variant edits are edits for another medium, e.g. B. for comics, films, television, radio plays, computer games.

Edits are often not translations in the strict sense, but are based on an existing translation. They are then referred to as intralingual (“within the same language”) or intracultural (“within the same culture”).

Terms and Conditions

The result of a translation depends on a number of predefined influencing variables:

• the source text used (original or secondary texts)
• the scope of the project (whole Bible or only parts, completely new or only revision of an existing translation, respective Bible canon )
• the target language and its peculiarities
• the target group and their reception conditions (target culture)
• the belief of the translator, his denomination , religious tradition and socialization,
• the translation approach
• the desired style of speech
• the people involved (clients, translators, editors, consultants such as linguists , historians , archaeologists , theologians and proofreaders)
• the external conditions (cooperation, organization, place and time).

Special problems

Time gap and language peculiarities

Bible translations are intended to build a bridge from a foreign, past culture and mindset to modern readers. The old, now dead languages ​​of the original texts with their peculiar expressions ( grammar , lexicons ) place high demands on the translation work. In the case of the Old Testament, an aggravating factor is that there are hardly any ancient Hebrew scriptures outside of it that could be used as reference material.

In addition to linguistic difficulties, difficulties in understanding content also play a role when translating the Bible. The biblical writings themselves attest to this several times (e.g. 2 Petr 3,16  EU ).

Text variants in the templates

A number of different manuscripts are available for AT and NT. A translation of the Bible therefore requires the selection of a text version. Some Bible editions offer variants from different original texts as footnotes.

For the Hebrew Bible, the most important texts are the Hebrew Masoretic Text and the Greek Septuagint. The Masoretic text is traditionally seen as the more reliable in Protestant churches. Orthodox churches, on the other hand, traditionally prefer the Septuagint, which is already a translation from Hebrew into Greek. Former Catholic translators mostly started from the first version of the Vulgate. Like Hieronymus, Catholic translators today mostly use Hebrew source texts as a basis. Modern scientific translation work draws on all available ancient translations and Bible manuscripts.

There are a number of secondary sources and manuscripts for the NT, the most important of which ( Codex Vaticanus , Codex Sinaiticus ) date from the 4th century and have been the basis of all traditional translations since the 19th century. This does not mean that these oldest manuscripts are also the most reliable. In the fourth century the scriptures of the Bible were already relatively widespread. Significant changes to the text - assuming such changes - would hardly have been logistically feasible, since these would have had to be made in all manuscripts of the world at that time. That is why manuscripts from later times were also trusted, where they are essentially the same, and in this context they are referred to as “majority text” or “ Byzantine text”.

The scriptures of the Bible are considered to be the best surviving texts of antiquity. When copies of Isaiah from the time before the Christian era were found in Qumran in 1947 , they contained only marginal deviations from the text in the Hebrew Bible editions today .

Revisions

Most translations are constantly being revised . Due to the natural change in language , once apt, easily understandable formulations can be forgotten and must therefore be replaced. Where Luther used " Eidam ", it now says "Son-in-law", instead of "Farren" it means "ox". New linguistic or historical findings can make revisions necessary. Changed moral concepts also flow into it, e.g. B. Equality for women . Last but not least, experiences in the practice of faith that were made with previous translations also influence later translations - for example Luther, who tried to implement the beliefs of his time with great determination but failed and based on this experience developed a reinterpretation of Paul's letters .

Translation methods

The classical philologist and theologian Fr. Schleiermacher, 1768–1834

Due to the different structure of different languages ​​in general, a one-to-one translation is not possible. As Friedrich Schleiermacher pointed out, there are essentially two strategies for dealing with this problem: Either you adapt the content to the reader and thereby accept compromises in accuracy, or you ask the reader to adapt to the content and accept it Compromise in comprehensibility in purchase. These strategies are also called "target text-oriented" and "source text-oriented" or "true to effect" and "true to structure", whereby it should be emphasized that "-true" here mainly means the intention of the translator.

Structurally true - the source text-oriented approach

The source text-oriented approach demands that the original text be reproduced structurally in terms of word choice ( lexical ), word structure ( morphological ), sentence structure ( syntactic ) or language sound ( phonetic ).

Structural translations want to enable the reader to study the text himself as if he knew the original language. It is accepted that he has to learn foreign terms and possibly acquire historical knowledge in order to understand the text. Attempts are made to compensate for this disadvantage with footnotes and notes, attached dictionaries and comments. Since an uncompromising adherence to the structurally accurate approach is not possible, these translations carry the risk of lulling the reader into a false sense of security, because certain losses compared to the original are unavoidable during translation and some expressions are literally incomprehensible or even misunderstood .

The following terms are subordinate to the term "structurally true":

• Verbatim and accurate translations
• grammatical translations
• philological / literal translations
• concordant and terminological translations
• Interlinear translations

Effective - the target-text-oriented approach

The target-text-oriented approach demands that the original text be reproduced in an effective manner. The focus is on the assumed intended effect that the text had in the source language and culture. The same effect is sought with the help of the target language in the target culture. Any necessary distance from the original is accepted in order to offer the reader an easily understandable, legible text.

These translations are naturally strongly influenced by the theological and ideological character of the translator, as the result depends on their interpretation of the original. This does not necessarily have to be a disadvantage, because it allows for translation variants that clearly express generally accepted beliefs. These translations are hardly suitable for the theological formation of opinion, which is based on the exact wording of the Bible.

The requirement for simplicity and clarity carries the risk of simplifying the text even where the original is not simple and ambiguous. This may give the reader the wrong feeling that they have understood the passage in question. One tries to compensate for this disadvantage in part with footnotes in which source text-oriented translations are offered as an alternative.

The following terms are subordinate to the term "effective":

• Transfers
• communicative translations
• dynamic-equivalent translations (from Greek dynamis = "force", Latin aequus = "equal" + valere = "to be worth") means "with the same effect" as the original text
• common language translation (translation into everyday language )
• culturally reinterpreted ("culturally reinterpreted"): How would the Bible authors express themselves today and here in the target culture?

Sinntreu - the mixed approach

The mixed forms represent compromises between the two types, whereby either the source-text-oriented or the target-text-oriented principle is preferred and the opposite principle is used to compensate for the disadvantages. The aim is a so-called faithful reproduction of the original text.

Schematic overview

A translation is ...
Structurally (source text-oriented) in relation to ...				true to spirit (mixed), including ...		effective (target text-oriented), contains ...
Phonetics (pronunciation)	Morphology (word structure)	Syntax (sentence structure, grammar)	Lexicons (vocabulary)	preferably structurally true	preferably accurate	necessary text modification	necessary and unnecessary text modification
processing if ...
addressee variant (aimed at a target group to which the original text was not aimed)			intentional or functional variant (pursues an intention that the original text did not pursue)			media variant (uses a different medium)

Classification and evaluation of Bible translations

The classification of a translation of the Bible is only possible approximately. Even a strongly impact-oriented translation is structurally true to the extent that it reproduces the biblical stories in the original order. An interlinear translation is structurally true in terms of the order of the words, but it can be effect-oriented in every other respect. You would then have to be called structurally syntactically restrictive . According to scholars, the Buber / Rosenzweig translation, which is considered to be extremely structurally faithful, does not take into account some structural phenomena of the Hebrew verb at all. Even the most structurally accurate translation will ultimately aim to produce the same effect as the original text. Most translations also contain editing elements in detail . One can therefore only classify Bible translations by tendency. The question is not whether, but to what extent a translation is structurally true, true to the effect or edited .

An evaluation depends on the expectations of the reader and on the goals of the translator. Structurally accurate translations can be assessed more objectively in terms of their structural integrity, since compliance with the specifications can be checked. In the case of so-called effective translations, it is often not possible to objectively determine whether the detailed translation actually has the same effect on the target group as the original in the original culture. In particular, it cannot be determined whether the translation suggestion is justified, accidental or even arbitrary. Theological predispositions flow most easily into target-text-oriented translations (or target-text-oriented elements).

Text comparison of German-language Bible editions

description	year	Brief info	Excerpt, unless otherwise stated Matthew 18: 23–24
Nestle-Aland 27th edition	2001	NT, Greek text for comparison	23 Διὰ τοῦτο ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ βασιλεῖ, ὃς ἠθέλησεν συνᾶραι λόγον μετὰ τῶν ὐούλωῦν. 24 ἀρξαμένου δὲ αὐτοῦ συναίρειν προσηνέχθη αὐτῷ εἷς ὀφειλέτης μυρίων ταλάντων.
Ludwig Albrecht	1920	NT	That is why * the kingdom of heaven is like a king who wanted to settle accounts with his servants **. When he began to settle the accounts, someone was brought before him who owed him ten thousand talents ***. * Because all members of the kingdom of God are to forgive indefinitely. ** Literally slaves. What is meant are the king's officials or governors who had to deliver certain income to him *** 42 million marks. 1 talent = 4,200 gold marks
Allioli Bible	1830	NT, AT, Catholic	That is why the kingdom of heaven is like a king who wanted to hold an account with his servants. When he began to do math, someone brought him one who owed him ten thousand talents.
The book ( Roland Werner )	2009	NT	I will give you a comparison for the new reality of God. A ruler wanted to settle his economic affairs with his subordinates. Right at the beginning someone was brought to him whose debt had amassed several million silver coins.
Ds Nöie Teschtamänt Bärndütsch		NT, AT only parts, faithful, dialect translation	With God's Rych it is drum eso: E Chünig uf der Wält het avenge waves with synen. Whatever he avenged het aafa, het men brought about what he owed more than a million owed.
Basic Bible	2005ff	NT, AT, Protestant	Jesus continued: “The kingdom of heaven is like a king who wanted to settle accounts with the administrators of his property. Right at the beginning someone was brought to him who owed him ten thousand talents. "
Klaus Berger and Christiane Nord	1999	NT and early Christian writings, effective, Catholic, sorted according to the presumed date of origin	The rule of God is like a king who settled accounts with his slaves. Right at the beginning he was shown someone who owed ten thousand denars.
Berleburger Bible	1732	pietistic	That is why the kingdom of heaven is compared to a human king who wanted to keep accounts with his servants. But when he began to calculate, someone was brought to him who was a debtor of ten thousand talents.
Hans Bruns	1959	Protestant, with numerous comments	That is why the kingdom of heaven is like a king who wanted to settle accounts with his servants. As he began, someone came before him who owed him ten thousand quintals of silver. * We expect forgiveness from God but easily forget to forgive others as well. Jesus knows of God's real willingness to forgive; but he now expects the same of his disciples towards all men. With ten thousand quintals, the Lord thinks of the "million dollar" debt that we have before God, but which he actually crosses off at our request. So we bear much less guilt for people and are not ready to forgive and forget. ...
Buber / Rosenzweig (The Scriptures)		AT, Jewish, structurally true	In the beginning God created the heavens and the earth. But the earth was madness and confusion. Darkness over the face of the primal vortex. The shower of God swinging over the face of the waters. Gen 1,1f
DaBhaR translation (The Written)	1998	strictly concordant and structurally true to lexicons, syntax and morphology	It was therefore equated the government of the sky a man, a ruler who was willing, in relation to a bill put together he heb Ungen * to do s * with his slaves. By but he started together he heb Ungen to be made en, a debtor was brought many * Talanta to him. * - * to collect for what is required for accounting * B, R, of ten thousand Further remarks: 1. The markings B and R at * stand for deviations of the Codex Vaticanus and the Textus receptus compared to the Codex Sinaiticus. 2. Names, certain dimensions and units are not translated, but taken from the basic languages ​​- in this case Greek. TALANTA stands for the Greek word here
The New Testament and the Psalms, Herbert Jantzen , Psalms: Thomas Jettel	2009	NT and Psalms, structurally true, with parallel passages, footnotes, explanations of Greek words: for self-study without knowledge of the original languages	This is why the kingdom of heaven has been compared to a man, a king who wanted to settle accounts with his serfs. When he started to settle accounts, someone was brought to him who owed ten thousand talents *. * Di an unimaginable sum; 1 talent = 6,000 drachmas, i.e. approx. 60 million denarii (daily earnings), i.e. approx. H. 200,000 annual earnings.
Dietenberger Bible	1534		That is why the heavenly realm compares a king / who wants to calculate with his servants: And when he started to calculate / came to a for / who owed a thousand pounds in the tens (1600)
Standard translation		Faithful, upscale German, Catholic, NT and Psalms ecumenically elaborated and from the Evang. Churches recognized in liturgical use	The kingdom of heaven is therefore like a king who chose to hold his servants accountable. When he began to settle the accounts, someone brought to him one who owed him ten thousand talents. * * One talent (Greek unit of account) was equivalent to six thousand drachmas. At that time a denarius was equivalent to a drachma and was the daily wage of a worker. So the guilt was an enormous sum that could hardly be raised. The annual income of Herod the Great was 900 talents, The tax revenue of all Galilee and Perea in AD 4 was 200 talents. Under the "servant" one can imagine the finance minister of an oriental king, whose officials were seen as slaves or servants of the ruler.
Elberfeld Bible	1905	structurally faithful, evangelical	That is why the kingdom of heaven is like a king has become equal to that of his servants g wanted to settle. But when he began to settle accounts, someone was brought to him who owed ten thousand talents. g or slaves, so also afterwards
Elberfeld Bible	1991	true to sense, preferably structurally true, Protestant, legibility greatly improved compared to 1905	That is why it is with kingdom 5 of heaven like 6 with a king who wanted to settle accounts with his servants 7 . Settle but when he started, one was brought to him, the ten thousand talents 8 owed. 5 or royal rule 6 literally for this reason the kingdom of heaven has been compared (or to be compared) 7 literally slaves, also verses 26–32 8 see table "Coins and monetary units"
Elberfeld translation, Edition CSV Hückeswagen	2003	Structurally faithful, Protestant, readability moderately improved compared to the 1905 edition	That is why the kingdom of heaven has become like a king who wanted to keep accounts with his servants. But when he began to settle accounts, someone was brought to him who owed ten thousand talents. (The word marked with ° refers to a glossary with explanations of words: Servant ° (Greek doulos ): serf, servant, also translated as “slave”. In contrast, “servant” (Greek pais ) actually means “boy” without a label . )
Van Eß	1807	NT, AT, Catholic	This is why the heavenly kingdom is like a king who wanted to settle accounts with his servants. When he began to settle accounts, someone came before him who owed him ten thousand talents.
Bible in righteous language	2006	OT with Apocrypha and NT, intentional variant, influenced by feminist theology , Judeo-Christian dialogue and liberation theology ; partially addressee variant; within the limits of the translator's intentions. only supported by parts of the Evangelical Church.	Therefore the ° world of God can be compared with the following story of a human king who wanted to settle accounts with his ° slaves (638) . When he started to settle, he was shown one who owed 10,000 talents. (The words marked with ° refer to a glossary of the Greek and Hebrew languages, here to the articles ° basileia and ° doulos . Note 638 states that only male slaves were used for financial transactions on a large scale. )
Johannes Greber		NT, effective, unnecessary modifications, spiritualistic background	In this case it is similar in the hereafter, as with an earthly king who wanted to settle accounts with his officials. When he began to settle the accounts, one of them was brought before him who owed him forty million marks.
Good news	1970	NT	When God establishes his rule, he acts like a king who wanted to settle accounts with the stewards of his goods. Right at the beginning they brought him a man who owed him millions.
Good news bible	1997	true to effect, with necessary modifications	Jesus continued, “Understand what it means that God has begun to establish His rulership! He acts like the king who wanted to settle accounts with the administrators of his property. Right at the beginning they brought him a man who owed him millions.
Herder Bible	1935-1955	true to faith (preferably structurally true), Catholic	Therefore the kingdom of heaven is like a king who wanted to settle accounts with his servants. As he began to settle accounts, someone was brought before him who owed ten thousand talents.
Herder Bible	Revision 2005	true to faith (preferably structurally true), Catholic	Therefore, the kingdom of heaven is like a king who wanted to settle accounts with his servants. As he began to settle accounts, someone was brought before him who owed ten thousand talents.
hope for all	1996	true to effect, e.g. Some modifications are not necessary, free transfer	The kingdom of God can be compared to a king who wanted to settle accounts with his administrators. One of them was a man who owed him millions.
hope for all	2002	Revision of the 1996 edition; new spelling	The new world of God can be compared to a king who wanted to settle accounts with his administrators. One of them was a man who owed him millions.
hope for all	2015	Revision of the 2002 edition taking into account the latest research results and reader feedback	Because with God's heavenly kingdom it is like with a king who wanted to settle accounts with his administrators. The first thing that was brought before the king was a man who owed him an amount of millions¹. ¹ Literally: ten thousand talents. - An unimaginably large amount of money, which corresponded to around 200,000 annual salaries of a day laborer at the time.
Concordant New Testament	1995	concordant , structurally true to vocabulary, filler words in thin print, concordance in the appendix	Therefore the Kingdom of Heaven is like a man , a king , who wanted to settle accounts with his slave. But when he started to settle accounts, a debtor for ten thousand talents was brought to him .
Luther Bible September Testament	1522	Faithful, upscale and original German used by Martin Luther, Protestant	That is why the hymelreych gleych is eynem king / who wants to rake with his knechten / and when he started to rake / came yhm eyner for / who was owed a thousand pounds.
Luther Bible	1545	Faithful, upscale and original German used by Martin Luther, Protestant	That is why the kingdom of heaven is like a king / who wants to reckon with his servants. And when he started to do math / came one for / he was a ten thousand pound guilty.
Luther Bible , revised d. Johann Friedrich von Meyer	1819	true to sense, upscale German, Protestant	That is why the kingdom of heaven is like a king who wanted to count on his servants. And when he began to do the math, it seemed to him that he owed him tens of thousands of pounds.
Luther Bible	1909 "Glarus Family Bible"	true to sense, high German, evangelical reformed	That is why the kingdom of heaven is like a king who wanted to count on his servants. But when he began to calculate, someone was brought before him who owed him 10,000 talents.
Luther Bible	1912	true to sense, upscale German, Protestant	That is why the kingdom of heaven is like a king who wanted to count on his servants. And when he began to do the math, it seemed to him that he owed him ten thousand pounds.
Luther Bible	1912, revised in 1998	true to sense, upscale German, Protestant	That is why the kingdom of heaven is like a king who wanted to settle accounts with his servants. And when he began to settle accounts, someone was brought before him who owed him ten thousand talents.
Luther Bible	1956	true to sense, upscale German, Protestant	That is why the kingdom of heaven is like a king who wanted to count on his servants. And when he began to do the math, someone came before him who owed him ten thousand pounds.
Luther Bible	1984	true to sense, sophisticated German, Protestant, in liturgical use	That is why the kingdom of heaven is like a king who wanted to settle accounts with his servants. And when he began to settle accounts, someone was brought before him who owed him ten thousand quintals of silver.
Luther Bible	2017	true to sense, sophisticated German, Protestant, in liturgical use	That is why the kingdom of heaven is like a king who wanted to settle accounts with his servants. And when he began to settle accounts, someone was brought before him who owed him ten thousand quintals of silver.
Crowd bible	1940	true to faith, preferably structurally true, Protestant	That is why the kingdom of heaven is comparable to a king who wanted to settle accounts with his servants (servants or officials). When he began to settle the accounts, someone was brought before him who owed him ten thousand talents **). **) about 75 million marks, compare 25.15
Munich New Testament	1988	NT, Catholic, conditionally concordant	Therefore the kingship of the heavens was compared to a man, a king, who wanted to keep accounts with his slaves. But when he began to hold (them), one was brought to him, a debtor of ten thousand talents.
New evangelistic translation  - NeÜ bibel.today	2010	NT 2004, AT 2010, true to sense, orientation on the basic text, natural language, Protestant, free church	Therefore, the kingdom that is ruled by heaven is like a king calling his servants to account. Right at the beginning they brought someone to him who owed him ten thousand talents *. * Largest monetary unit at the time. 1 talent = 6000 denarii = wages for 20 years of work. 10,000 talents would be a debt of 200,000 years of work.
New Geneva translation	1990 (Quoted here from the 2009 edition.)	true to nature, tendency to be structurally true, evangelical	That's why this Gleichnis`'hört: The kingdom of heaven is like a king who, with the officers, who managed his property k wanted to settle. At the very beginning they brought one in front of him, who gave him ten thousand talents l owed. k Literally: with his servants l A million. To earn one talent (one monetary unit - about 6000 denarii), a day laborer would have had to work 20 years (with a daily wage of one denarius, see Chapter 20.2).
New life	2002	AT, NT, faithful, evangelical	Therefore the kingdom of heaven can be compared to a king who decided to settle accounts with his servants who had borrowed money from him. Among them was one who owed him a lot of money *. * Greek ten thousand talents.
NTR (Roth)	2009	NT, faithful, slightly extended, evangelical	That is why the kingdom of heaven can be compared to a king who wanted to settle accounts with his servants. But when he began to check the accounts, they brought one to him who was in debt for ten thousand talents.
New World Translation	1986	structurally true, according to the rev. English edition from 1984 taking into account the original languages ​​as a translation of Jehovah's Witnesses	That is why the kingdom of heaven has become like a man, a king, who wanted to settle accounts with his slaves. When he started the accounting, a man was brought in who owed him ten thousand talents [= 60,000,000 denarii] *. * One talent of silver was equivalent to 6,000 denarii
New World Translation Revised Version	2018	structurally true to the rev. English edition from 2013 considering the original languages ​​as a translation of Jehovah's Witnesses	The kingdom of heaven is like a king trying to settle accounts with his slaves. When he started the accounting, a man was brought to him who owed him 10,000 talents. * 10,000 silver talents corresponded to 60 million denarii.
Open Bible	2009ff	Ecumenical internet project, divided into study version, reading version and easy language, incomplete, CC BY-SA 3.0 license	Study version: That is why (it is with ... how ...) the royal rule of the heavens resembles a king who wanted to settle accounts with his servants 〈j〉 but when he began (began) to settle accounts 〈k〉 was brought to him (presented) a debtor of tens of thousands of talents. j vlt. high officials, ministers k participle
Pattloch Bible	1955/56, 1962/79	AT, NT, catholic (Vinzenz Hamp, Meinrad Stenzel, Josef Kurzinger)	That is why the kingdom of heaven is like a king who wanted to settle accounts with his servants. When he started the reckoning they brought him one who owed him ten thousand talents. The following explanation at the end of the chapter: 24: According to our values, "ten thousand talents" are about 50 million gold marks, one hundred denarii about 80 gold marks. "Servant" means here, as is often the case, a high-ranking administrative officer.
Friedrich Pfafflin	1938, 1965	NT, evangelical	That is why the kingdom of heaven [I say yes] is like a king calling his servants to account. As he began, someone came before him who owed him a huge sum.
Piscator Bible	1604/06	Structural, upscale German, Protestant reformed	That is why the kingdom of heaven is like a king who wants to reckon with his servants. And when he started to calculate / someone was brought to him / it owed him tens of thousands of talents. The following explanation at the end of the chapter: Ten thousand talent Ain talent held sixty pounds or six hundred French crowns. Ten thousand talent held sixty hundred thousand French crowns.
Heinz Schumacher	2002	Structurally true, Protestant, free church	Therefore the kingdom of the heavens is like a king² wollte who wanted to settle accounts with his servants²⁸. As soon as he had started the reckoning, someone was brought to him who owed (him) 10,000 talents2⁹. ²⁷ w. been made equal to a man, a king ²⁸ w. a slave (also verses 26–33). Such could work as civil servants or governors. ²⁹ A huge debt of around 25 million euros. For comparison: Herodes Antipas's annual salary was around 2000 talents = 0.5 million euros (F. Rienecker).
Butcher Bible	1905, 1918, 1951, 2000	true to spirit, evangelical	That is why the kingdom of heaven is like a king who wanted to settle accounts with his servants. And when he began to settle accounts, someone was brought before him who owed ten thousand talents.
Simon Bible	1976 (2nd improved edition 1990) (self-published)	Structurally true, alternative translation options indicated, with comments	That is why the kingdom of heaven is compared to a man, a king, who wanted to settle accounts with his servants. But when he began to settle accounts, one was brought before him, a debtor of ten thousand talents.
David H. Stern	1989	NT, Jewish, according to the English edition, faithful	Therefore, the kingdom of heaven can be compared to a king who decided to settle accounts with his administrators. Immediately they brought up a man who owed him many millions,
Fridolin bull	1989	NT, structurally true (up to the formatting of the paragraphs), Catholic	Therefore: It is the same with the kingship of heaven as with a king who wanted to settle accounts with his servants. When he was about to do the math, he was shown someone who owed him ten thousand talents.
Johann Friedrich Karl Leonhard plaque	1911	Pietist / Swedenborgian	That is why the kingdom of heaven is like a man, a king, who wanted to settle accounts with his servants. But as he began to settle accounts, someone was brought before him, a debtor of ten thousand talents.
Tur-Sinai	1954	AT, Jewish, structurally true	In the beginning God created the heavens and the earth. But the earth was bare and barren, darkness lay over the ground, and the breath of God blew over the waters. Gen 1.1
Full Bible	2006	NT, addressee variant processing with content modifications, youth-oriented	The kingdom, where God has the say, can also be compared with a Federal Chancellor who wants to work out the budget with his finance minister. An entrepreneur came by who had very high debts with the state that he could no longer pay, he was totally broke.
Ulrich Wilckens	1970	NT, faithful, Lutheran	That is why the kingdom of heaven can be compared with a king who wanted to settle accounts with his servants. As he began with the accounting, he was shown someone who owed him ten thousand talents ² 1 talent = 6000 denarii = about 5000 marks.
Welcome home Fred Ritzhaupt	2009	NT, layout as usual book, Protestant	“Imagine if a king decided one day to settle accounts with his servants and administrators. When he was in the middle of this work, they brought an administrator before him who had incurred a debt of 10,000 talents *. " * 1 Talent in Jesus 'time was a large amount of money - around 5,000 euros - so in Jesus' parable the steward had embezzled around 50 million euros. In contrast, the subordinate owed him 100 denarii (silver groschen), about 60 euros.
Jörg Zink	1965	AT in excerpts, NT, effective, evangelical	This is also what happens in God's kingdom. It is therefore comparable to a ruler who wanted to keep his subordinates settled. As he began to add up, he came across someone who owed him a million dollars.
Jörg Zink	2000	AT in excerpts, NT, true to the effect with modifications, Protestant	Because God is like a king who wanted to settle accounts with the administrators of his property. No sooner had the accounting started than someone brought him one who owed ten thousand quintals of silver.
Zurich Bible	1868/92	Structural, upscale German, Protestant reformed	That is why the kingdom of heaven is like a king who wanted to count on his servants. And when he began to calculate, someone was brought before him who owed ten thousand talents.
Zurich Bible	1931	Structural, upscale German, Protestant reformed	Therefore the kingdom of heaven is like a king who wanted to settle accounts with his servants. But when he began to settle accounts, someone was brought before him who owed ten thousand talents.
Zurich Bible	2007	Structural, upscale German, Protestant reformed	That is why the kingdom of heaven is like a king who wanted to settle accounts with his servants. When he began to settle accounts, someone was brought before him who owed him ten thousand talents.
Leopold Zunz	1997	AT, structurally true, Jewish	In the beginning God created the heavens and the earth. And the earth was desolate and desolate, and darkness on the surface of the abyss, and the Spirit of God floating over the surface of the waters. Gen 1, 1f

See also

• Bible edition

literature

• Sebastian P. Brock, Kurt Aland, Viktor Reichmann a. v. a .: Art. Bible translations I. The old translations of the Old and New Testaments II. Targumim III. Medieval and Reformation Bible translations IV. Bible translations into European languages ​​from the 17th century to the present day V. Bible translations into non-European languages , in: Theologische Realenzyklopädie 6 (1980), pp. 160-311 (with lots of references)
• German Bible Society (Hrsg.): Bible translation today - historical developments and current requirements. Stuttgart Symposium 2000 ; therein: Heidemarie Salevsky : Type of translation, translation theory and evaluation of Bible translations
• Walter Groß (ed.): Bible translation today. Historical developments and current challenges. Stuttgart Symposium 2000. In Memoriam Siegfried Meurer (Work on the History and Effects of the Bible, Vol. 2) , Stuttgart: Deutsche Bibelgesellschaft, 2001; ISBN 3-438-06252-6
• Hans J. Bechtold: Jewish German Bible translations from the late 18th to the beginning of the 20th century. Kohlhammer 2005. ISBN 978-3-17-018667-5
• Rainer Kuschmierz, Monika Kuschmierz: Handbook of Bible translations ; R. Brockhaus 2007. ISBN 978-3-417-24966-8
• Andreas Obermann: Bible texts lead to new shores. Translations of the Holy Scriptures in Christianity. In: Hansjörg Schmid / Andreas Renz / Bülent Ucar (eds.): “The word is close to you…” Scripture interpretation in Christianity and Islam , Verlag Friedrich Pustet, Regensburg 2010, ISBN 978-3-7917-2256-6 ( Theological Forum Christianity - Islam ), pp. 97–111.
• Stefan Felber, Communicative Bible translation: Eugene A. Nida and his model of dynamic equivalence , Stuttgart: Deutsche Bibelgesellschaft 2013, ISBN 978-3438062499

Web links

Wiktionary: Bible translation  - explanations of meanings, word origins, synonyms, translations

Overviews

• Overview of the German Bible translations including brief information: alphabetical list ( German Bible Society )
• German Bible Manuscripts Online
• Vegelahn Bible Archive
• Biblical archive Birnbaum: chronological list
• Bible in several languages
• bibel-online.net: Interlinear translation Hebrew / Greek - German (with parallel text view)

Texts of German Bible translations

description	domain	Number ≈	particularities
Text offered by the Apostolic Pentecostal Church	bibel-aktuell.org	5	Texts from older editions: Luther 1545, Luther 1912, Schlachter 1951, Elberfelder 1871
Bibleserver	bibleserver.com	53	12 German-speaking (Luther 2017, Luther 1984, Elberfelder, Hfa, Schlachter 2000, Züricher, NGÜ, Gute Nachrichten, Einh. Ü., Neues Leben, Neue Evangel. Ü., Menge) and other languages: Latin, Hebrew, English, Turkish and many more
Bible portal of the German Bible Society	die-bibel.de	10	9 German-speaking (Luther 2017, Luther 1984, Gute Nachrichten, NGÜ, BasisBibel, Einh. Ü., Menge, Schlachter 2000, Züricher) and the English King James
Bible portal of the Catholic Biblical Works	bibelwerk.de	1	Standard translation
CID - christliche internet dienst GmbH	bibel-online.net	8th	7 German (Luther 1545, Luther 1912, Elberfelder 1905, Schlachter 1951, Neue Evangelische, interlinear translation) and the Biblia Hebraica
ibibles.net	ibibles.net	27	4 German (Luther origin. Luther modern, Elberfelder, Schlachter) as well as several English, French, Latin, Greek, Hebrew, Chinese, Japanese and one Korean

Other languages

• biblegateway.com  - Large number of English translations, but also a number of Bibles in other languages ​​(e.g. Hope for All)
• bijbelsdigitaal.nl  - digital copies and transcriptions of old Dutch Bible translations

Translation methods / basics of translation

• Radegundis Stolze: Translation Theories. An introduction. Narr, Tübingen, 2005, ISBN 3-8233-6197-X .
• The textual bases of Bible translations. German Bible Society , 2007, archived from the original on February 2, 2009 ; accessed on December 2, 2017 . 
• Jewish Publication Society: The Holy Scriptures according to the masoretic Text. A new translation (Philadelphia 1917). Preface: The sacred task of translating the Word of God (PDF; 9.6 MB)
• Bertram Salzmann, Rolf Schäfer :  Bible translations. In: Michaela Bauks, Klaus Koenen, Stefan Alkier (eds.): The scientific biblical dictionary on the Internet (WiBiLex), Stuttgart 2006 ff., Accessed on September 2, 2009.
• Andrey Desnitsky: Eugene Nida: The Birth of Biblical Translation Theory ; Scientific-Theological Portal Bogoslov.Ru (March 15, 2011)
• Andreas Symank: Exactly how do you translate the Bible? Zurich June 1, 2003

Remarks

1. ↑ Numbers and facts: April 2020 , German Bible Society .
2. ↑ http://egora.uni-muenster.de/intf/projekte/ecm.shtml
3. ^ Siegfried G. Richter : The Coptic New Testament in the Editio Critica Maior. In: YN Youssef and S. Moawad (eds). From Old Cairo to the New World: Coptic Studies Presented to Gawdat Gabra on the Occasion of his Sixty-Fifth Birthday, Colloquia Antiqua 9, Leuven 2013, ISBN 978-90-429-2731-5 , pp. 147–156.
4. ↑ Theologische Realenzyklopädie (TRE), Vol. 6, p. 212.
5. ^ Philip A. Noss: A history of Bible translation 2007, 2.4. Georgian translation by the second half of the fifth century.
6. ↑ Theologische Realenzyklopädie , Vol. 6, p. 234.
7. ^ Bertram Salzmann, Rolf Schäfer: Bible translations, Christian German . The Biblical Lexicon, 2009. https://www.bibelwissenschaft.de/stichwort/15285/
8. ↑ Early Bible translation from Austria is published . Österreichischer Rundfunk , November 2, 2015, accessed on November 2, 2015.
9. ↑ Christopher de Hamel: The book. A story from the Bible. ISBN 0-7148-9349-8 . Berlin. 2002. pp. 169-189
10. ↑ Mariusz Krajcarz: Elderly Dutch and Polish translations of the Bible . In: Poznańskie Studia Polonistyczne. Seria językoznaczna. Volume 20, Issue 1. 2013. pp. 96–98 ( PDF )
11. ↑ Mariusz Krajcarz: Elderly Dutch and Polish translations of the Bible . In: Poznańskie Studia Polonistyczne. Seria językoznaczna. Volume 20, Issue 1. 2013. pp. 101–102 ( PDF )
12. ^ P. Spunar: The first Old-Czech translation of the Holy Script ; in: The Bible in cultural context ; Brno 1994; P. 321.
13. ↑ Jan Bohumír Calve: Newer treatises of the k. Bohemian Society of Sciences: with coppers , Volume 2, K. Bohemian Society of Sciences in Prague, JG Calve, 1795
14. ↑ Marco Cignoni: Die Bibel aktuell , magazine of the Swiss Bible Society, Biel 2007
15. ^ Adolf Adam : German or Latin? In: Adolf Adam: Renewed Liturgy - An orientation about the worship service today , Herder-Verlag, 1972; printed in: KIBA - Church Music in the Diocese of Aachen , August 2007, p. 16
16. ↑ The Worms Prophets ; From the history of the church, 3; Herborn: Sepher, ISBN 3-933750-40-7
17. ↑ Rudolf Ebertshäuser : God's word or human word? Modern Bible translations under the microscope . Betanien, Oerlinghausen 2006, ISBN 3-935558-72-4
18. ↑ Mariusz Krajcarz: Elderly Dutch and Polish translations of the Bible . In: Poznańskie Studia Polonistyczne. Seria językoznaczna. Volume 20, Issue 1. 2013. pp. 98–101 ( PDF )
19. ↑ Lorenz Hein: Italian Protestants and their influence on the Reformation in Poland during the two decades before the Sandomir Consensus 1570 , Brill, Leiden 1974, ISBN 978-9-00403-893-6 , p. 21
20. ↑ Mariusz Krajcarz: Elderly Dutch and Polish translations of the Bible . In: Poznańskie Studia Polonistyczne. Seria językoznaczna. Volume 20, Issue 1. 2013. pp. 102–120 ( PDF )
21. ^ Primus Truber. The Slovenian Reformer and Württemberg , ed. von Sönke Lorenz , Anton Schindling , Wilfried Setzler (Publication of the Commission for Historical Regional Studies in Baden-Württemberg ), Stuttgart 2011, ISBN 978-3-17-021273-2 .
22. ↑ Bibilija, tu je vse svetu pismu stariga inu noviga testamenta, slovenski tolmačena skuzi Jurija Dalmatina , Wittenberg 1584. Translation: "Bible, that is the whole of the Holy Scriptures of the Old and New Testaments, translated into Slovenian by Jurij Dalmatin"
23. ^ Franz Miklosich: The Christian terminology of the Slavic languages. A linguistic study . Vienna 1875. Otto Kronsteiner: The Slavic monuments of Freising. The text. Study edition. Klagenfurt 1979 (Klagenfurt Contributions to Linguistics. Slavic Series 1). Otto Kronsteiner: On the Slovene character of the Freising monuments and the Alpine Slavic place and person names . In: Die Slawischen Sprachen 21 (1990) 105–114.
24. ↑ Christian Modehn: Reformation in Spain - Casiodoro de Reina - Just being Protestant , Religionsphilosophischer Salon, January 4, 2017
25. ↑ Martin Prudký: The Paderborn reprint of the Kralitz Bible , website etf.cuni.cz, January 23, 2005
26. ↑ Pál Ács: Study and translation of the Bible in Hungary at the time of the Reformation (1540–1640) ; in: Alberto Melloni: Martin Luther: Christ Between Reforms and Modernity (1517-2017) , Walter de Gruyter, 2017, ISBN 978-3-11049825-7 ( PDF )
27. ↑ Marco Cignoni: Die Bibel aktuell, magazine of the Swiss Bible Society, Biel 2007
28. ↑ La Sainte Bible de 1535 traduite par Pierre-Robert Olivetan (Brief history of the origins of the Holy Scriptures from 1535, which was translated by Pierre-Robert Olivetan , into French)
29. ↑ ^{a b} Lüthi: Romanesque Bible Editions , Bern 1917
30. ↑ Ype Schaaf: L'histoire et le rôle de la Bible en Afrique , CETA, HAHO et CLE, Aubonne 2000, ISBN 9-966-886-72-9 , p 85
31. ↑ Ype Schaaf: L'histoire et le rôle de la Bible en Afrique , CETA, HAHO et CLE, Lavigny 2000, ISBN 9-966-886-72-9 , pp. 68-97
32. ↑ Ype Schaaf: L'histoire et le rôle de la Bible en Afrique , CETA, HAHO et CLE, Lavigny 2000, ISBN 9-966-886-72-9 , pp. 68-99
33. ↑ Ype Schaaf: L'histoire et le rôle de la Bible en Afrique , CETA, HAHO et CLE, Lavigny 2000, ISBN 9-966-886-72-9 , pp. 57-59
34. ↑ Ype Schaaf: L'histoire et le rôle de la Bible en Afrique , CETA, HAHO et CLE, Aubonne 2000, ISBN 9-966-886-72-9 , p 85
35. ↑ Ype Schaaf: L'histoire et le rôle de la Bible en Afrique , CETA, HAHO et CLE, Lavigny 2000, ISBN 9-966-886-72-9 , pp. 60-63
36. ^ Miyachi Yaeko: Nineteenth-Century Japanese Translations of the New Testament. Retrieved December 7, 2012 . 
37. ↑ Birnbaum Bible Archive ( Memento from April 10, 2010 in the Internet Archive )
38. ^ Website of the German Bible Society on the subject of New World Translation. Print version: Hellmut Haug: German Bible translations; The current offer - information and evaluation, expanded new edition, German Bible Society, 2nd, expanded edition Stuttgart 1993. pp. 34–35.
39. ↑ Monika and Rainer Kuschmierz: Handbook of Bible translations; From Luther to Volxbibel. Brockhaus, Wuppertal 2007, p. 67, p. 69.
40. ↑ New Life Bible. The translation ( Memento of February 16, 2010 in the Internet Archive )
41. ^ Parascha - The Jewish Bible
42. ↑ Bible for Schwoba
43. ↑ German Bible translations: Welcome home
44. ↑ Welcome home . a New Testament transmission that surprises the mind and touches the heart. 1st edition. GerthMedien, Asslar 2009, ISBN 978-3-86591-480-4 (translated from the Greek).
45. ↑ Project description
46. ↑ The new edition of the standard translation. Catholic Bible , accessed October 24, 2016 . 
47. ↑ So you can download the new Luther Bible 2017 as an app for free. evangelisch.de, October 19, 2016, accessed October 20, 2016 . 
48. ↑ Presentation of the translation
49. ↑ This is e.g. E.g. the concern of Hans Bruns or of Fred Ritzhaupt's translation “Willkommen daheim” (2009), which describe themselves as “transmission”.
50. ↑ Compare to the whole: Heidemarie Salevsky: Type of translation, translation theory and evaluation of Bible translations ; in: Bible translation today - historical developments and current requirements ; Stuttgart Symposium 2000; German Bible Society
51. ↑ For the following cf. Different types of Bible translations . German Bible Society , accessed on May 6, 2016.
52. ↑ Augustin R. Müller: Buber's Germanization of Scripture - the real translation? ; in: Bible translation today - historical developments and current requirements ; Stuttgart Symposium 2000; German Bible Society
53. ↑ Elisabeth Gössmann : Beginning of Wisdom. The feminine tradition of biblical interpretation and the "Bible in righteous language". (No longer available online.) In: “ NZZ Online”. December 14, 2006, archived from the original on September 30, 2007 ; Retrieved on July 9, 2011 : “It is also not disputed that the 'Bible in Just Language', apart from the passages in which historical reality is violated, sometimes reads quite pleasantly - if only the text confesses itself as that would what it is, namely biblical interpretation and not the Bible. But as it is, with the suppression of the words 'son' or 'son of man', it looks more like a bible falsification. " 
54. ↑ The Bible accurately translate www.ngue.info

This article was added to the list of articles worth reading on August 17, 2005 in this version .