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Jak Przekłady Zmieniają Biblię NOWY MARCIN MAJEWSKI Jak przekłady zmieniają Biblię O przekładach i przekładaniu Pisma Świętego raz jeszcze MARCIN MAJEWSKI Jak przekłady zmieniają Biblię O przekładach i przekładaniu Pisma Świętego raz jeszcze Kraków 2019 Monografia recenzowana, udostępniona na licencji CC BY-SA 3.0 PL RECENZENCI dr hab. Ewa Zmuda Michał Wilk Copyright © 2019 by Marcin Majewski Kraków 2013 – wydanie pierwsze Kraków 2019 – wydanie drugie, zmienione i poszerzone 2 Nasza lektura Biblii to lektura przekładu. Trzy czwarte naszych lektur to przekłady. Niezrozumiałość Biblii nie wynika z niej samej, ale ze złego tłumaczenia. 3 SPIS TREŚCI Wstęp…………………………………………………………………..………………8 Definicje………………………………………………………………………………11 Najważniejsze skróty…………………………………………………………...……16 I. KRÓTKA HISTORIA PRZEKŁADÓW BIBLII…………………………….….17 1. Starożytne przekłady Biblii hebrajskiej…………………………….……………….17 a) Pięcioksiąg samarytański……………………………………………...…….17 b) Targumy…………………………………..….….….……………………….18 c) Septuaginta……………..….….………………………..….….……………. 20 d) Akwila, Symmach i Teodocjon…………………………………..………….22 e) Heksapla……………………………………………………………………..24 2. Starożytne przekłady Biblii chrześcijańskiej………………………………..………24 a) Przekłady syryjskie………………………………………………………….24 b) Biblia koptyjska……………………………………………………………..25 c) Vetus latina…………………………………………………………………. 26 d) Hieronim ze Strydonu……………………………………………………….26 e) Wulgata…………………………………………………………………..….28 3. W stronę średniowiecza i reformacji…………………………………………….….31 a) Kolejne przekłady……………………………………………………..…….31 b) Sytuacja przekładów Biblii w średniowieczu………………….……………32 c) Renesans i udoskonalenie druku…………………………………………….34 d) Marcin Luter i jego przekład…………………………………………..…….34 e) Wpływ przekładu Lutra………………………………………………..…….37 4. Pierwsze przekłady polskie i Jakub Wujek………………………………………….38 a) Pierwsze polskie przekłady cząstkowe………………………………………38 b) Pierwsze polskie przekłady całościowe…………………………..………… 40 c) Biblia Jakuba Wujka………………………………………………..………. 41 5. Żydowskie przekłady Biblii na język polski……………………………..………….43 a) Pierwsi tłumacze żydowskiego oświecenia………………………….………43 b) Zapoznane dzieło Izaaka Cylkowa………………………………….……….46 c) Założenia translatorskie Józefa Miesesa…………………………………….48 d) Eksperymentalny przekład Artura Sandauera……………………………….50 e) Tora Pardes Lauder i metoda targumu……………………………………….50 4 II. TEORIA PRZEKŁADU – WYBRANE ZAGADNIENIA……………………...52 1. Rozwój badań nad teorią przekładu…………………………………………...…….52 a) Avram Noam Chomsky……………………………………………………...52 b) Eugene Nida…………………………………………………………………54 c) Ekwiwalencja formalna a dynamiczna………………………………………56 2. Równoznaczność oryginału i przekładu…………………………………………….58 a) Czy istnieje pełna ekwiwalencja w tłumaczeniu?……………………………59 b) Czy tłumaczenie należy do grona nauk ścisłych?……………………………60 c) Nieprzetłumaczalność……………………………………………………….62 d) Zabieg specyfikacji………………………………………………………….65 e) Presupozycja a przekład………………………………………….………….67 3. Metafrazowanie……………………………………………………………………. 68 a) Agramatyczność, „trzeci język” i zjawisko obcości…………………………68 b) Dosłownie znaczy wiernie?………………………………………………....71 c) Korzystanie ze słowników…………………………………………………..74 4. Niektóre pozostałe trudności związane z tłumaczeniem……………………………75 a) Trudności z tekstem źródłowym…………………………………………….76 b) Trudności językowe………………………………………………………....77 c) Interpunkcja……………………………………………………………...….78 d) Realia oryginału………………………………………………………….….79 e) Nieznajomość kontekstu…………………………………………………….80 f) Niepodatność na zmiany……………………………………………………..81 g) Tłumaczenie tytułów……………………………………………………….. 82 5. Przekład poezji……………………………………………………………………...83 a) Czy przekład poezji jest niemożliwy?………………………….……………83 b) Metaprzekład………………………………………………………………..86 6. Osoba i rola tłumacza……………………………………………………………….87 a) Tłumacz jako twórca…………………………………………………..…….87 b) Teoria skoposu……………………………………………………………....88 7. Ekwiwalencja i współczesna translatoryka…………………………………………89 a) Ekwiwalencja w przekładoznawstwie……………………………………….90 b) Problemy i granice ekwiwalencji dynamicznej…………………………...…92 c) Techniki przekładu…………………………………………………….…….96 5 III. TEORIA PRZEKŁADU BIBLII – WYBRANE ZAGADNIENIA……………99 1. Rodzaje tłumaczeń Biblii…………………………………………………………...99 a) Czym tłumaczyć różnorodność i wielość przekładów?…………...…………99 b) Tłumaczenie konfesyjne…………………………………………………...101 c) Tłumaczenie ekumeniczne……………………………………………...….104 d) Tłumaczenia dedykowane konkretnym grupom lub potrzebom……...……106 e) Funkcjonalne przekłady Pisma świętego………………………………...…108 f) Tłumaczenie inkluzywne…………………………………………………...110 g) Tłumaczenia NT i ST na język hebrajski…………………………..………113 h) Tłumaczenie swobodne, prorockie, laickie…………………………...……114 2. Czy przekład Biblii powinien być opatrzony wstępami i przypisami?………….…116 3. Kanonizacja przekładu…………………………………………………………….119 a) Jak dochodzi do kanonizacji przekładu?…………………...………………119 b) Różnica między Pismem a przekładem…………………………………… 121 4. Czy przekład Biblii jest natchniony?………………………………………..……. 122 a) Co to jest tekst oryginalny?…………………………………………..……. 122 b) Warianty „tekstu oryginalnego”…………………………………...……….123 c) Księgi istniejące tylko w przekładzie………………………………………125 d) Konsekwencje stwierdzenia, że „natchniony jest tylko oryginał” …………126 e) Autor natchniony?………………………………………………………….126 5. Ekwiwalencja dynamiczna w tłumaczeniu Biblii………………………………… 128 a) Reakcja odbiorcy……………………………………………………….…. 128 b) Przekład w stylu podniosłym czy potocznym?…………………….……… 129 c) Hierarchia cech przekładowych……………………………………………130 d) Dlaczego tak dużo dosłowności?…………………………………….…….131 e) Emocjonalność………………………………………………………….….132 6. Język polski – ale jaki?…………………………………………………………….133 a) Brak precyzji……………………………………………………………….133 b) Polski styl biblijny……………………………………………...………….134 IV. BŁĘDY I TRUDNOŚCI TRANSLACYJNE – WYBRANE PRZYKŁADY....137 1. Błędne tłumaczenia pojedynczych słów………………………………………..….138 a) Słowa związane z ciałem………………………………………………..….138 b) Słowa oznaczające stosunek pokrewieństwa………………………………143 c) Inne rzeczowniki………………………………………………………..….146 6 d) Czasowniki………………………………………………………………. 148 e) Inne słowa………………………………………………………………….150 2. Błędne tłumaczenia idiomów…………………………………………..………….151 a) Idiomy wskazujące na potomstwo………………………………………….151 b) Idiomy związane z sercem…………………………………………...…….152 c) Idiomy z rzeczownikiem ręka………………………………………..…….154 d) Inne idiomy………………………………………………………………...155 3. Błędne tłumaczenia formuł i zwrotów………………………….………………….157 4. Semityzmy w ewangeliach………………………………………………..……….159 5. Błędy stylistyczne i gramatyczne………………………………………………….161 a) Powtórzenia wyrażeń……………………………………………...……….161 b) Pleonazmy i tautologie……………………………………………………..163 c) Potrzeba dodania podmiotu zdania……………………………..………….164 d) Inne cechy języków biblijnych……………………………………….…….164 6. Jak tłumaczyć gry słowne?……………………………………………………...…165 7. Jak tłumaczyć imiona i nazwy własne?…………………………………...……….167 V. WSPÓŁCZESNE POLSKIE PRZEKŁADY BIBLII – OMÓWIENIE…...…170 1. „Psałterz Dawidow” Kochanowskiego – parafraza czy przekład?……………...…170 2. Biblia Jakuba Wujka (1599) – pomnik pięknej polszczyzny………………………172 3. Biblia Gdańska (1632) – „najwierniejszy” wśród polskich przekładów………..…175 4. Nowa Biblia Gdańska (2012) – „gruzy” i „przyczółki” …………………………..176 5. Przekład Artura Sandauera (1974) – ciekawa próbka translacyjna…………...……181 6. Biblia Tysiąclecia (1965 – 1999) – rekordzistka polskich przekładów…………….183 7. Biblia Pardes Lauder (2001-2006) – żydowski przekład także dla nie-Żydów…….186 8. Przekład Ekumeniczny (2001-2018) – dla kogo?……………………………….…190 9. Nowy Przekład Dynamiczny – rzeczywiście dynamiczny?…………………….…194 10. Dobra czytanka wg św. ziom’a Janka – kontrowersyjna adaptacja ewangelii……197 11. Przekład Nowego Świata (Świadków Jehowy) – od domu do domu………….…200 12. Podsumowanie………………………………………………………………...…202 Apendyks……………………………………………………………………………203 Bibliografia………………………………………………………………………….204 7 WSTĘP Żyjąc w kulturze chrześcijańskiej, dysponujemy wieloma przekładami Biblii i możemy się nimi swobodnie posługiwać. Nie jest to takie oczywiste w kulturze semickiej, z której wyrasta Biblia oraz religie judaizmu i islamu – religie Księgi. Tam sytuacja przekładów biblijnych jest inna. Dla ortodoksyjnych Żydów hebrajski to język święty, język transcendencji (hebr. leszon hakkodesz)1. W nim został stworzony świat i utrwalone Boże Słowo. Z tego powodu Tora nie może być czytana w synagodze w żadnym innym języku, a jej tłumaczenie nie jest już Torą. Pewien przekaz tradycji żydowskiej twierdzi, że aniołowie mówią tylko w leszon hakkodesz. Także studiowanie Talmudu ma prawdziwy sens tylko w oryginale ze względu na ogrom znaczeń zawartych m.in. w spółgłoskowych rdzeniach oraz kombinacjach i wartościach numerycznych liter i słów. W islamie jest podobnie. Tłumaczenie Koranu (arab. Al-Qur’an – czytanie, recytacja) z języka arabskiego na współczesne języki zawsze stanowiło trudny problem w teologii islamskiej, zdaniem wielu jest ono zabronione. Ponieważ muzułmanie czczą Koran jako cudownie objawiony (i’jaz al-Qur’an), argumentują, że jego tekst nie może być oddzielony od jego oryginalnej formy. Może być więc recytowany tylko w koranicznym arabskim. Przekłady Koranu nie są, zdaniem muzułmanów, tekstem świętym, ale interpretacją. Stąd nie nazywa się ich Koranem, lecz np. Przybliżonym znaczeniem Koranu w języku... Zaznacza się też, że nie zastępuje on oryginału2. Przekłady takie nie mogą być stosowane ani w liturgii, ani być podstawą rozstrzygnięć doktrynalnych3. Chrześcijańska Biblia z kolei to Księga, która po przetłumaczeniu nie traci charakteru świętej. Skąd ta różnica? W chrześcijaństwie
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