Location of Omissions

In the corpus used in this study, omissions tended to occur at where 1) synonyms of Christ were used, 2) there is list of items, and 3) an anecdote was provided by the speaker. This section lists some of these cases for discussion.

As Christ is the reality of all positive things (W. Lee, 1990), the word Christ is often used interchangeably with words like life, food, drink, joy, the good land, light, etc. It is not uncommon to hear expressions such as “to live Christ” (implying that Christ is our life), “to eat Christ” (implying Christ is our food), “to drink Christ” (implying Christ as our drink), “to enjoy Christ” (implying Christ as our joy), “to dwell on Christ” (implying Christ as our good land), and

“Christ shines in us” (implying Christ as our light). When coding the omissions in the corpus used in the present study, some aspects of Christ, which can be used interchangeably with “Christ”

were found to be omitted. For example, a line in message two goes: That new wine signifies the exciting life of Christ. The Chinese was rendered 新酒就是基督 (the new wine is Christ), in which “life” was missing. Similar omission was also found in message three, where the source text goes: “… dispense life as Christ to each other”. “Life” was missing in the Chinese

interpretation and it was rendered as 將基督分賜給人 (dispense Christ to others). This type of

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omission could be labeled as either m1 or m2 according to the context. Korpal (2012) showed that both novice interpreters and expert interpreters accept that concept that omission in simultaneous interpreting could be a deliberate act when coping with cognitive overload. In church settings, omissions of the qualifying elements of Christ could possibly be deliberate or tactical. As to Christians, Christ is the center and Christ is everything (W. Lee, 1994). It could be that when the church interpreter worked close to a cognitive saturate level, he decided to render Christ only, dropping the adjective or qualifying element, since Christ is the centrality and universality (W. Lee, 1994).

Omissions tend to occur when the interpreters were coping with a list of items. For example, in message one, M18 happened at where the speaker listed four books of the Bible:

Ephesians, Colossians, Philippians and Hebrews whereas the interpreter only rendered 哥羅西 書 (Colossians), 腓力比書 (Philippians), and 希伯來書 (Hebrews), dropping 以弗所書 (Ephesians). M31 occurred when a list of four items was given: painful things, anguish things, frustrating things, and baffling things; the interpreter omitted anguish things and baffling things in the Chinese interpretation. This type of omission could also be labeled either as m1 or m2 according to the context.

Omissions tended to occur when speakers were giving anecdotes. In the second turn of message one, there is a cluster of three omissions in between the 30^th and the 35^th minute. This cluster of omissions occurred at where the speaker provided an anecdote to supplement the message and came along with five filled pauses and three juncture pauses. This cluster of omissions is as follows.

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我想，ㄜ，我的妻子會喜歡[M9: my wife would enjoy seeing some picture in real time]，ㄜ，

我們在看那些火山，也不是真的進到裏頭[M10: hot part, but just in the kind of like cave-like area]，ㄜ，我希望拍一些照片，馬上傳給她看，^[JP]她在她的平板電腦，ㄜㄜ，她是在安 那翰，她沒有跟我去，她只是看這些照片，但是我是進到這個冰島這個真正的情境的裏面 [M11: in the base of a volcano in Iceland]，她只是看見那些照片，^[JP]如果你們有時間我願 意建議你們去讀撒迦利亞書生命讀經第十四篇末了的那一段，李弟兄說到，進入神經綸的 範圍裏。[^JP]

In between 25:00 to 35:00 in message two, a similar cluster of omissions occurred. There are 14 juncture pauses, one hesitation pause, 2 fillers, and 15 omissions in this cluster as shown below.

我們先，從慕迪的，ㄜ着作裏讀一點話給你們聽。^[JP]一八六七到一八七〇年那個時候，

慕迪的時候，今天主不再用慕迪了，^[JP]祂需要的是新婦，他需要的是主的恢復， 恢復 身體的一，[M11(m1): …the Recovery of Christ does everything. The recovery of the oneness of the Body of Christ…]恢復身體上所有肢體的功用，但是慕迪奉獻的那個原則我們還是需要 明白，他是當時那個時候主的恢復，慕迪遇到一位弟兄，遇到 Henry Varley 這位弟兄，跟 他是同年，他是一個屠夫，也是一個在弟兄會裏的人，慕迪，讓，很驚訝，這個人這麽認 識神的話。^[JP]我到主的恢復裡面我也沒想到居然有一些，ㄜ，工人能夠向我說神的話，

[M12(m1): …and just, wow, these people are amazing]但是那個時候，慕迪遇到弟兄會的人，

這個人非常了解聖經[M13(m2): …at least at the inception of their move]，^[JP]他說他拜訪那

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個人，發現他成功的祕訣，他在家裡就為聚會禱告[M14(S): …after supper we took a carriage,，

^[JP]他說，我們，^[SHP]我們在倫敦的街上走他這樣說[M15(S): …and as we were rattling along the rough stone streets of London]。 『現在弟兄，讓我們爲著聚會禱告。』^[JP]當我 們，[M16(S): …and they knelt on the swaying fore of the carriage among the straw, in the straw]

慕迪從來沒有想過要大聲的禱告[M17(S): …on the fore of a carriage]，但是經過一個街上，

他們是來到一個地方，是可以禱告，但是要聚會之後，他們居然發現七十個屠夫

[M18(m2): …with tears streaming down their faces]，聚集在這一個屬神的人面前跟他一同的 禱告。^[JP][M19(m2): …and he knew that prayer, was Varley’s secret. Prayer was Varley’s secret.]這個 Varley 也繼續地跟他說了一些話，讓他的一生有改變。他說，^[JP]那時有一個 很有，富有的人[M20(m2): …He said, near Dublin, there was a wealthy M21(m2): Plymouth brother…]，有跟他們一同聚會 [M22(S): …who opened his mansion for a believers’ meeting]，

^[JP]兩個人一同坐在一起[M23(S): …and here Moody met Varley again, butcher Varley again.

And as the two were seated together… ]，^[JP]Varley 跟他坐在一起就讓 Moody 覺得非常地得 著感動，^[JP][M24(S): It was a remark, unpremeditated, casual, Varely forgot it instantly until he was reminded more than a year afterwards about it ]經過一年多之後，Varley 就這樣說，他 說：^[JP]『這個世界要知道，^[JP]神正在尋找一個能夠完全奉獻給祂的人，神正在找一個 能夠完全奉獻給祂的人，這個非常征服 Moody，他無法回答但是他接受了並消化了 Varley 的話[M25(m1): …he regurgitated them for days and weeks]，他這個話就是，^[JP]神惟有藉着 一個完全奉獻給祂的人，才能够作事。

These clusters of omissions might be the results of spontaneous delivery of anecdotes

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that were not in the outlines. These anecdotes might have made it more difficult for the interpreters to predict what will be said and follow the train of thoughts of the speaker.