英語訳聖書（出典：ウィキペディア）（4）英語版

Modern English[edit]

Main articles: Early Modern English Bible translations and Modern English Bible translations

Early Modern English Bible translations are of between about 1500 and 1800, the period of Early Modern English. This, the first major period of Bible translation into the English language, began with the introduction of the Tyndale Bible in the early 16th century. Tyndale used the Greek and Hebrew texts of the New Testament (NT) and Old Testament (OT) in addition to Jerome's Latin translation. He was the first translator to use the printing press; this produced and enabled the distribution of several thousand copies of this translation throughout England. Later translations included the first "authorised version", known as the Great Bible (1539); the Geneva Bible (1560), notable for being the first Bible divided into verses; the Bishop's Bible (1568), which was an attempt by Elizabeth I to create a new authorised version; and the Authorized King James Version of 1611.

The first complete Roman Catholic Bible in English was the Douay–Rheims Bible, so called because the New Testament portion was first completed and then published in Rheims, France, in 1582. The Old Testament was completed by this time also, but due to extenuating circumstances and financial issues, the Old Testament was not published until nearly 3 decades later, in two editions, first edition released in 1609, and the rest of the OT published in 1610, in Douay (or Douai), France. In this version, the seven deuterocanonical books are mingled with the other books, rather than kept separate in an appendix.

While early English Bibles were generally based on a small number of Greek texts, or on Latin translations, modern English translations of the Bible are based on a wider variety of manuscripts in the original languages (Greek and Hebrew). The translators put much scholarly effort into cross-checking the various sources such as the Septuagint, Textus Receptus, and Masoretic Text. Relatively recent discoveries such as the Dead Sea scrolls provide additional reference information. There is some controversy over which texts should be used as a basis for translation, as some of the alternate sources do not include phrases (or sometimes entire verses) which are found only in the Textus Receptus. Some^[who?] say the alternate sources were poorly representative of the texts used in their time, whereas others^[who?] claim the Textus Receptus includes passages that were added to the alternate texts improperly. These controversial passages are not the basis for disputed issues of doctrine, but tend to be additional stories or snippets of phrases. Many modern English translations, such as the New International Version, contain limited text notes indicating where differences occur in original sources.^[4] A somewhat greater number of textual differences are noted in the New King James Bible, indicating hundreds of New Testament differences between the Nestle-Aland, the Textus Receptus, and the Hodges edition of the Majority Text. The differences in the Old Testament are less well documented, but do contain some references to differences between consonantal interpretations in the Masoretic Text, the Dead Sea Scrolls, and the Septuagint. Even with these hundreds of differences, however, a more complete listing is beyond the scope of most single volume Bibles (see Critical Translations below).

Modern translations take different approaches to the rendering of the original languages of approaches. The approaches can usually be considered to be somewhere on a scale between the two extremes:

• Formal equivalence translation (sometimes literal translation or formal correspondence) in which the greatest effort is made to preserve the meaning of individual words and phrases in the original, with relatively less regard for its understandability by modern readers.
• Dynamic equivalence, sometimes called Paraphrastic translation, in which the translator attempts to render the sense and intent of the original. Examples of these versions include Tree of Life Bible, The Living Bible and The Message.

Some translations have been motivated by a strong theological distinctive, such as the conviction that God's name be preserved in a Semitic form, seen in Sacred Name Bibles. The Purified Translation of the Bible was done to promote the idea that Jesus and early Christians did not drink wine, but grape juice. Also, the New World Translation of the Holy Scriptures was partially motivated by a conviction that Jesus was not divine, and was translated accordingly. This translation uses the name Jehovah even in places where the Greek text does not use it, but where the passage is quoting a passage from the Hebrew Old Testament.