The Bible (Japanese Edition)

Product Information

Yogensha (Purofettsu) - Kibōotsuge Shishatachi(預言者（プロフェッツ）―希望を告げし者たち (Prophets - Those who proclaimed hope)) In 2018, after eight years of work, the Japan Bible Society published the first revision of the New Interconfessional Translation Bible in 31 years, the Japan Bible Society Interconfessional Version ( Japanese: 聖書協会共同訳聖書, Hepburn: Seisho Kyōkai Kyōdōyaku Seisho). The aim of the revision was to create a Bible with "prestigious and beautiful Japanese that is suitable for reading in worship services" and to correct issues that had arisen due to the use of both dynamic and formal equivalence translation methods. [1] [2] See also [ edit ] Norihisa Suzuki, Japanese in the Bible: A History of Translation, (In Japanese) Iwanamishoten, 2006, ISBN 4-00-023664-4, pp.148-168 Despite their longevity, when examined closely, these beliefs are neither Shintō nor Buddhist and are actually contradictory. Seeds of Nationalism and Emperor Worship Shushigaku influenced the fundamentalist thinking of Itō Jinsai (1627–1705) and Ogyū Sorai (1666–1728), who advocated a return to the philosophy of Confucius and Mencius. Their thinking in turn gave rise to Kokugaku or “national learning,” which was based on the literal interpretation of ancient Japanese texts. In his Kojikiden (Commentary on the Kojiki), Motoori Norinaga (1730–1801), the central figure of Kokugaku, reconstructed a Japan without its own written language, as depicted in the eighth-century work, and emphasized that even then there was a government and people were subject to the emperor. He noted that their obedience to the emperor had not been cultivated through the teachings of Shushigaku, but came about through their natural feelings. Thus, the possibility for adopting a form of nationalism based on emperor worship opened up for all Japanese people. The Road to State Shintō

For Japanese people who believe this, their country is a rich natural landscape with kami to be found wherever they turn—in short a kami no kuni or “country of kami.” If this phrase is translated into English as “God’s country,” it can be misunderstood as a fanatically nationalistic expression, but this is not what the phrase actually means. A Blended Faith Japanese Bible translation began when Catholic missionaries ( Kirishitan) entered Japan in 1549. In 1613, Jesuits published portions of the New Testament in Kyoto, though no copies survive. Gospels for the Sundays of the year and other Bible pericopes were translated, but it is unknown exactly how much else was translated. [6] [7] This translation of the Bible is now lost. [8] [9] Shortly afterwards, Christianity was banned and the missionaries were exiled. About a quarter claimed affiliation with various Christian denominations, but even they “were not immune from the indignities of camp life,” the exhibition’s curators note. One Bible is stamped with the word ‘EXAMINED,’ certifying that it had been inspected for subversive material. Most poignantly, “Sutra and Bible” captures how religion provided a sense of belonging among Japanese immigrants, many of whom had arrived in Hawaii and the continental U.S. in the late 19th century. The museum has gathered images of congregations posing for photos in front of their temples and churches.

Japanese Contemporary Bible

The Japan Bible Society Interconfessional Version ( JBSIV) ( Japanese: 聖書協会共同訳聖書, Hepburn: Seisho Kyōkai Kyōdōyaku Seisho, lit. "Bible Society Joint Translation Bible") is a Japanese translation of the Bible published in 2018 by the Japan Bible Society. It is a revision of the New Interconfessional Translation Bible (NIT) of 1987, the first revision in 31 years. [1] It wasn’t just race, but it was a conflation of race and religion that made these people seem un-American, or perhaps even anti-American,” said Duncan Ryūken Williams, director of the USC Shinto Ito Center for Japanese Religions and Culture. In 1970, the NSK ( 日本聖書刊行会, nihon seisho kankōkai ) – not to be confused with the Japan Bible Society ( 日本聖書協会, nihon seisho kyōkai ) – released the first edition of the New Japanese Bible ( 新改訳聖書, shin kaiyaku seisho, "New Revised Version of the Bible") which was translated from Hebrew, Aramaic and Greek ( Biblia Hebraica Stuttgartensia and Nestle-Åland Novum Testamentum Graece). [22] The Shin Kaiyaku aimed to translate theologically difficult passages in a way that was linguistically accurate to the source texts, to strike a balance between word-for-word and thought-for-thought while erring toward a literal translation. [ citation needed]

a b "Japan Bible Society Interconfessional Version". Japan Bible Society . Retrieved 26 December 2021. (in Japanese) It was thought that if people could become kami when they died, they could also become Buddhas ( hotoke). Devotees of the Pure Land school of Buddhism wished to escape the cycle of life and death and be reborn in Amida Buddha’s “pure land,” the Western Paradise. While studying to achieve enlightenment, Amida had vowed that he would strive to have all living things be reborn in this realm, which he reached upon becoming a Buddha. Rebirth in the superior realm of the Western Paradise meant being just one step from Buddhahood and was considered extremely important. The idea that people could become Buddhas after death spread through the doctrine that death could lead to the pure land, which in turn was a stage on the way to Buddhahood. Please walk together with this project by prayer, and you can send us the Bible text (VPL: Verse Per Line Format) in any language where needs the gospel. We will develop a Bible android app. of that language. (Every process and product are free of charge. ;) Manga Messiah begins with the fulfillment of the Old Testament prophecies through the birth of Yeshua. It then follows his early childhood, his growth into adulthood and subsequent ministry to the people. The story ends with his betrayal, crucifixion and eventual victory over death.Thompson, Jason (2008-03-21). "Manga Salad #4: The Manga Bible and Manga Messiah". Comixology. Archived from the original on March 27, 2008 . Retrieved 2008-09-08. Manga Majesty brings all things to conclusion with the story of John’s Revelation on the island of Patmos. Now an old man, the apostle John again encounters angels, Yeshua and many revelations that mark the end of days.

Some, such as Protestant Fujihara Fujio, have criticized the style of the 1901 translation. In the 1930s, Orthodox Christians called for the translation to be revised, as they felt that the translation was difficult to understand. However, in an effort to ensure the accuracy of the translation, Nicholas opposed any such changes. [ citation needed]The shogunate encouraged samurai to study Shushigaku, the Neo-Confucian philosophy based on the teachings of the Chinese scholar Zhu Xi (known as Shushi in Japanese). The study of Zhu Xi’s Neo-Confucianism spread from samurai to higher-ranking townsmen and farmers. The shogunate was apparently oblivious to the fact that its policies of enforcing Buddhism and promoting Neo-Confucianism were inconsistent. Shushigaku denied the existence of both the cycle of life and death of traditional Buddhism and the souls that Japanese Buddhists believed in. Furthermore, the idea that anyone could become part of the ruling class through study contradicted the ranking system of the Edo period that divided people into four hereditary classes, samurai, farmers, artisans, and merchants. The Second Vatican Council decided to promote ecumenism and emphasized respect for the Bible. Consortia between the Catholic and the Protestant churches were organized and translation projects were started in many countries, including Japan. The collaboration committee published the Interconfessional Translation Bible ( 共同訳聖書, kyōdō yaku seisho) of the New Testament in 1978, but it was not widely supported by both congregations. [23] [24] [ clarification needed] The committee then published a revised version in 1987, the New Interconfessional Translation Bible ( 新共同訳聖書, shin kyōdō yaku seisho), which included the Old Testament. [25] [26] It has been widely distributed by various organisations (such as Gideons International). The next edition was planned to be released in 2016. [ needs update] Norihisa Suzuki, Japanese in the Bible: A History of Translation, (In Japanese) Iwanamishoten, 2006, ISBN 4-00-023664-4, Section 5