The Bible (Japanese Edition)

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Its publication is done by Japan Bible Society (日本聖書協会), a member of the United Bible Societies (UBS). It is published in various forms, such as the whole Old and New Testament book, Old Testament only book, New Testament only book, Old Testament with or without the Deuterocanonical books, Japanese translation with the English translation ( Good News Bible (TEV) or New International Version (NIV)), with the Korean translation, etc. Arimichi Ebizawa, "Bible in Japan --A History of Japanese Bible Translation,"(In Japanese) Kodansha, 1989, ISBN 4-06-158906-7, Section 3

The worship of clay figurines as symbols of crop fertility and the shamanism introduced from the Korean Peninsula in the Yayoi Period, when rice farming had taken hold (300 BC–250 AD) Feel closer to God by reading the Bible every day in your cell! The Bible contains the eternal Word of God. It's the inspired and unique Word of God. The Holy Bible in Japanese consists of 39 books in the Old Testament (Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings , 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon, Isaiah, Jeremiah, Lamentations , Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi ) and 27 books in the New Testament (Matthew, Mark, Luke, John, Acts, Romans, Corinthians 1 and 2, Galatians, Ephesians, Philippians, Colossi ans, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, Titus, Philemon, Hebrews, James, 1 Peter, 2 Peter, 1 John, 2 John, 3 John, Jude, Revelation) The new Shintō movement of Hirata Atsutane (1776–1843) triggered a great change in the way Japanese people thought about kami from the waning years of the Tokugawa shogunate through the early Meiji era (1868–1912). Hirata professed to be a disciple of Motoori, and his study of Shintō led him to proclaim that when people died, they did not become Buddhas or go to Yomi, the land of the dead, but instead became spirits ( rei). In particular, those who died for Japan suffered no defilement and became eirei, “glorious spirits,” who would protect future generations. The revolutionary idea that people became spirits after death, maintaining their individuality throughout eternity, leads some to think Hirata had studied the Christian concept of the soul by secretly reading a Chinese translation of the Bible (then banned in Japan). History of Japanese Bible Translation". bible.or.jp. Archived from the original on 24 November 2005.

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a b Brady, Matthew. "Manga Messiah". Manga Life. Silver Bullet Comics. Archived from the original on 2007-10-11 . Retrieved 2008-09-08.

a b Wilson, Bruce (2008-05-29). "Aimed at Children, Nationally Distributed Christian Comic Book Called a "Training Manual" For "The Next Pogrom Against Jews". The Huffington Post . Retrieved 2008-08-26.The Franciscans completed a translation of the whole Bible, based on the Greek and Hebrew text, in 1978. This project was inspired by the Jerusalem Bible. [31] Orthodox versions [ edit ] Its New Testament translation, called the Interconfessional Translation Bible ( Japanese: 共同訳聖書, Hepburn: Kyōdō Yaku Seisho) was completed in 1978. However, for example, its local pronunciation rule of the people and place names, such as "Yesusu" ( Jesus) and "Paurosu" ( Paul), when used in worship, created some confusions and problems. If every human becomes a spirit after death, this meant that even if all Japanese people were required to adhere to Buddhism under the danka system and had Buddhist funerals, they could still also have Shintō memorial services. It thus became possible to enshrine war dead. The imperial forces that established the new government under the emperor following the Meiji Restoration of 1868 used Hirata’s interpretation of Shintō to hold ceremonies and memorialize those who had died fighting for the imperial cause against the forces of the shogunate. In 1869, the year after the Restoration, they established a shrine for this purpose in the Kudan district of Tokyo, later placing it under the jurisdiction of the army and navy. Here at Yasukuni Shrine (as it was eventually renamed), ordinary people who gave their lives for their country came to be commemorated as kami. The Western media presents Yasukuni as a “war shrine” that glorifies Japanese aggression in World War II, but this is not accurate. It is actually equivalent to a revolution memorial or the tomb of an unknown soldier.

This idea of reincarnation was not accepted in Japan when Buddhism was brought to the country. Instead, the Chinese belief that the dead become demons living in hell entered Japan through Taoism and Buddhism and gradually spread. Buddhism became popular by adapting itself into the forms most acceptable to Japanese people. The Convergence of Kami and Buddhas The emperor worshiped Amaterasu, the various other kami, and his own ancestors. The religious ceremonies of the court were based on Chinese models, but worshiping deceased ancestors as gods was unique to Japan. It was believed that dead emperors became kami after their defilement had been cleansed away in some distant place. Norihisa Suzuki, Japanese in the Bible: A History of Translation, (In Japanese) Iwanamishoten, 2006, ISBN 4-00-023664-4, pp.168-177 Norihisa Suzuki, Japanese in the Bible: A History of Translation, (In Japanese) Iwanamishoten, 2006, ISBN 4-00-023664-4, Section 6

Japanese Contemporary Bible

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] In the Heian period (794–1185), the honji suijaku theory took hold. This asserted that Indian Buddhas and bodhisattvas (wise, compassionate beings who have not yet become Buddhas) had transformed themselves and arrived in Japan as kami. The idea that kami were Buddhas was generally accepted in the Japan of the Kamakura period (1185–1333).