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BIBLE(from Greek. Biblia, letters. - Books), a collection of ancient texts, canonized in Judaism and Christianity as a Holy Scripture. The first part is recognized as Judaism and Christianity and called the Old Testament, the other part received the name of the New Testament, it is added by Christians and is recognized only by them. These terms are generated by the Christian tradition, according to which the covenant (contract, union), concluded by God with the Jewish people through Moses, is replaced by the phenomenon of Jesus Christ the New Testament, concluded with all nations.

Books of the Old Testament are written in Hebrew (Biblical Hebrew); Some books contain fragments in the Aramaic language - every 4 century-based language. BC. The Jewish and Christian traditions associate the writing of Old Testament books with the names of the Jewish prophets and kings, including Moses, Samuel, David, Solomon. To date, however, it is known that many books in the current form arose quite late and are processing documents and legends of earlier eras. In particular, some fragments of the Book of Being belong to 10 V. BC, but its modern form has acquired the book, probably no earlier than 5 V. BC.

OLD TESTAMENT

Canon of the Old Testament

The collection of books of the Holy Scriptures is a biblical canon. The composition and sequence of books in the Jewish and Christian biblical canons are different. These differences go back to two biblical canons of the equilibrical Jewish tradition: the Palestinian, represented by the Maskiy Jewish Bible, and the Alexandrian, represented by the Greek Septuaginta, and the latter fully known only in Christian sources. Masorette text is adopted in modern Judaism, while Septuagint has become an authoritative source of biblical text for many Christian churches. At the same time, among Christian denominations there is no consensus on the biblical canon, therefore it is legitimate to talk about the Orthodox, Catholic, Protestant and other Bibles. There are general elements for all biblical traditions: Books included in the Palestinian canon are included in all the Bibles, the pentateuch is always in the first place and is characterized by the identical order of books. Differences belong to the rest of the Old Testament: they can be associated with the number of books, the order of their following, the volume of certain books, their name; Possible discrepancies in division on books and chapters, as well as numerous texture discrepancies; The status of biblical books may be unequal.

In the Protestant Bible, the number of Old Testament books is the same as in the Jewish Bible. In addition, books and fragments are included in the Orthodox and Catholic Bible, or originally written in Greek, or only the Sepuagints who came to us only (although the Jewish and Aramaic originals of some of them were found in the newest time): Tovita, Judei's books , Wisdom of Solomon, Wisdom of Jesus, Son Syrahov, 2nd and 3rd Ezra, Memiamia, Varuha and 3 McCaire; Prayer Manassey at the end of the 2nd book Paralypomenon, some parts of the book Estheri, Psalm, placed after the 150th, and three fragments from the book of the Prophet Daniel (the song of the Babylonian Exposure - 3. 24-90; the story of Susanne - Dan 13; story about WILL AND DRAKON - DAN 14).

The books that are missing in the Jewish Bible or their parts in Christian churches may have various status: or confess to a par with canonical books (so in the Ethiopian Bible), or to completely reject (this takes place in Protestantism, where such books are called apocryphas and is not included in the number biblical books). In the Catholic and Orthodox Bible, these books are present, but several different attitude towards them. In the Catholic Church, they were called "Secondary"; At the Triedent Cathedral (1546), they were reported by the status of canonical books (the so-called "second canon"). The Orthodox Church of the book, not included in the Palestinian Canon, recognizes asked and useful for reading; There is no uniformity in their naming: The terms "Secondary" (like Catholics) can be used, "non-canonical" or "Anagoskomen" (i.e. recommended for reading). At the same time, its use in the servant is the most important criterion for the canonism of a book in the Orthodox Church. From this point of view, the "non-canonical" book of Solomon's wisdom or the "non-canonical" part of the book of the Prophet Daniel cannot be considered.

The position of the early fathers of the Christian Church ( see also Fathers of the Church) Regarding non-canonic books was not unanimous: some took Palestinian Canon, others followed the most extensive Alexandria canon, recognizing both Greek books that do not have a Jewish original. Lists of canonical books were considered on the local councils. For example, the Laodican Cathedral (340) recognized only the books of the Palestinian canon; The 3rd Carthaginsky Cathedral (397), on the contrary, equated the status of non-canonic books to the status of canonical. The Trill Cathedral (691-692) confirmed the apostolic and cathedral definitions on this issue. However, the provisions were taken, partly contradicting each other. Namely, the rule of the Laodican Cathedral and the 85th apostolic rule delimit the canonical and non-canonical books, while the 37th rule of the 3rd Carthage Cathedral of the differences between them does not particularly stipulate. In subsequent epochs have repeatedly made attempts to eliminate inconsistency arising.

This problem was re-updated in the 17th century, in the course of discussions between Protestant and Catholic theologians. The issue of Canon was affected by the Orthodox confessions of the faith, created following the example of Protestants and Catholics. In 18 V. As in Russian and in Greek churches there was a lot of supporters of recognition of only a limited canon, but at present most theologians are expressed in favor of the extensive canon.

The canon of the Catholic Bible was finally fixed at the Triedent Cathedral (1546): confirming the decision of the Ipponian (393) and 4th Carthaginian (401) cathedrals, he gave the status of canonical all books in Vulgatu. The motive for a similar solution was the fact that Old Testament Books, not having a Jewish original, have long been placed in biblical collections along with canonical.

On the contrary, Protestants limited the composition of the Old Testament by the Frams of the Palestinian Canon, while maintaining the order of the books presented in Vulgate. Modern Protestant publications of the Bible sometimes include secondary books as an application under the name "apocrys".

Jewish Bible.

Palestinian Canon, entrenched later in Rabbinist Judaism, includes 39 books (by Heb. Account - 22), which are divided into 3 sections: Torah (Law), Nevesti (Prophets) and Ketuvim (Scriptures); Of the first letters of the names of these sections, the Jewish name of the Old Testament is formed - Tanahs.

The torus consists of the Pentateuch of Moses: Genesis, Exodus, Levit, Numbers, Deuteronomy. The last 3 books are legitimate, i.e. represent the law given by God through Moses to the Jewish people.

Nevimi - Scripture of the Prophets; Includes senior prophets: Books of Jesus Navina, judges, Samuel (1 and 2nd kings) and kings (3 and 4th kingdoms), containing the religious history of the Jewish people from the settlement of Palestine after the outcome of Egypt, and the younger prophets containing Actually prophetic books: 3 Great Prophets - Isaiah, Jeremiah and Ezekiel and 12 small - Osi, Joyl, Amosa, Avdia, Iona, Micah, Nauma, Avvakum, Sofony, Aggey, Zechariah and Malachia.

Ketuvim - Other books: Ruth, Ecclesisaist, Song Song, Plachy Jeremiah and Esther. Scriptures also include a psalm, the books of Proverbs, I, Daniel, the 1st book of the ezen, books of Neemia and Chronicle (1 and 2nd paralympomenon).

The division of the Bible in the Jewish tradition on 3 parts reflects the main stages of the formation of a biblical canon. Previously, others appear Pentateuch. The beginning of its formation can be considered the find in 622 BC. "Books of the Law" and its nationwide reading at the King of Iosia (2 Tsar 22). The next section of the Jewish canon, Nevimi, is first mentioned along with the law only in the preface to the book of Wisdom of Jesus, Son Syrahov (132 BC), but its formation belongs to an earlier period - the era after the return of Jews from the Babylonian captivity when all Cash of the Holy Scriptures were collected and edited under the leadership of the priest of the Ezra (Ser. 5 V. BC). The last section of the Scriptures (Ketuvim) adds to the end of 1 V. AD For early Judaism, the main sign of the canonism was the estimated belonging of books by the time of the prophets. The idea that the belt was the last prophet, determined the boundaries of the canon in the section Ketuvim and the refusal of many writings of the Hellenistic period.

The biblical text assigns the writing of the pentateuch of the Prophet Moses (RF 31.8); To him in the Jewish and early Christian traditions is also attributed to the book of Job. According to the biblical chronology, Moses lifetime falls on 15 V. BC. (Wed 3 Tsar 6.1). The scientific tradition usually dates the outcome of the Jews from Egypt (the events described in the 2nd book of Pentateuch) 13 V. BC. As a result of this inconsistency and as a result of studying the text of Pentafium in critical biblical in 18-19 centuries. The so-called "documentary hypothesis" was created, according to which the pentateuch arose as a result of a gradual association of various sources: Yakhvist, created in Juda OK. 950-930 BC, ELOKHIST reflecting the Northern tradition of Levites after 922, the priestly Code, which established in Judea after the fall of Israel (722-587) or even after returning from the Babylonian captivity (538), and the so-called devontomist Epoch of King Iosia (640-609). The opponents of this hypothesis, not rejecting it in general, emphasized the meaningful and stylistic unity of the entire historical narration from being up to 4 books of kingdoms, and argued that these books were collected on the basis of a number of sources in one or more editors belonging to one circle.

The activities of the prophets from Amos to Malachia dates back to 8-5 centuries. BC. Ecclesisaist, a song song, the book of the parable, the psalter is traditionally dating the life of their authors, the kings of David and Solomon, i.e. 10 V. BC.; Critical science tend to attribute to this time only individual parts of them. Other books section of the Scriptures also refer to the period after the Babylonian captivity.

Jewish manuscripts of the Old Testament.

1. Ancient manuscripts.

The oldest of the biblical text that came to us are small silver scrolls, containing a fragment of the books of numbers (Numbers 6. 24-26) - Aaronovo blessing. They were found in Jerusalem in 1979 and date back to 7-6 centuries. BC. The text of these scrolls is partly different from the generally accepted. It is assumed that they served as amulets. 2-1 centuries. BC. Nash papyrus (containing text 10 of the commandments and one of the most important in Judaism of liturgical texts "Listen, Israel ..."), as well as most of the Kumranian manuscripts found in 1947 and the next years (their publication lasted half a century and ended only in 2003). In Kumran and in other places in the vicinity of the Dead Sea, about 190 scrolls were found, they are fragments of Old Testament books (only one scroll - the book of the Prophet Isaiah - preserved completely) ( see also Scrolls of the Dead Sea). Most of all scrolls with fragments of the Book of Psalms (36), Deuteronomy (29) and Isaiah (21), the books of the ezr and paralympomenon are worse (1 scroll); There is no book Estheri. In addition, among the Kumranian manuscripts there are fragments of almost all non-canonical books (except 1 McC) who were not included in the Juda Canon, but the septuagints included in the canon, as well as apocryphas (books of Jubileev, Enha, Testament Levi, etc.). One of the scrolls contains a fragment of the Jewish original of the book of Jesus, the son of Syrachov, first known only in Greek translation and in later fragments found in the Cairo Geniza (special dungeon for storing sacred objects). Most of the Dead Sea manuscripts have reads that differ from the Masorette text. Before discovering in Kumran, it was believed that there are 3 types of Hebrew text of the Old Testament: Program Septuagints, Masoretsky and Samaritanian. Analysis of the Dead Sea manuscripts allows you to highlight at least 5 types of text. Probably up to 2 V. AD The Jewish text of the Old Testament did not have stability, and only as a result of the philological activities of Rabbi scientists, the option was based on the basis of the Masoretian text, which was recognized in most of the Jewish world.

9 or 8 V. N.Ee dated a fragments of the Books of the Jewish Bible, found in Cairo at the end of the 19th century, they contain the text that is already very close to Masoretsky. In some of the manuscripts there are mobile signs of the heading, all 3 system of vocalization of the consant text are presented: Palestinian, Babylonian and Tiberiating. Some books already have the form of the Code, not a scroll.

2. Activities of masters, telecast text, masher, cyllating signs.

Approximately 6 V. AD The philological school of masters begins (from Heb. The words of Masorah - "Tradition, Tradition" (reading and rewriting biblical text)), who has changed the school of scribes (Heb. Soferim) and existed to 10 V. Its task was to develop a stable text of St. Scripture. Strict editing was carried out; Old texts that did not meet the requirements of stability were withdrawn from the appeal (at the same time, they were not destroyed as sacral objects, but he was buried by the genizes). Masirahs also conducted the text to the text, because up to 6 in. The Jewish letter was consonant (i.e., manuscripts did not have signs for writing vowels), and the tradition of reading the text of St. Scripture was transmitted orally. This oral tradition, except for the heading, also included the rules of intonation (cyllating) and the membership of the text to the poems, semi-confinement, etc. Obviously, the need for committing the oral tradition to eliminate doubts in the correctness of the pronunciation of text, its understanding and interpretation existed quite a long time, but only in 6-7 centners. AD The first diacritical signs for vowels appeared, which were later organized in the system. The first heading system was Palestinian (or Yuzhnoaalestinskaya); Subsequently, the Masores of Tiberias in Palestine developed the Tiberiatic (substitution) system of heading, and in Yemen - the first-mentioned name of Babylonian. From 10 c. The Tiberiatic phone system becomes dominant, and further retains the dominant position in the Jewish communities of Europe and other countries (only in Yemen, the Babylonian tradition remained). The development of the Tiberiatic phone system is associated with the activities of two families (or schools) of masters (9-th. 10th century AD): Bnei Asher and Bnei Naftali. Approximately 12 V. School School Ben Asher has become standard. It is believed that it is most accurately reflected in the Aleppo Code. The tasks of masters also consisted of storage and enhancement of knowledge about the consonant composition of the text, the rules of its record, on the discrepancies in the existing manuscripts, and so on., Therefore, in manuscripts treated with masters, there are special marks - "Masic". There are a small masher - marked on the fields of manuscripts, a large masher - under the text, and the final - at the end of each book; In a broad sense, the term "Macopa" also includes signs and signs of cyllating.

As a result of the activities of masons, incorrect readings in the biblical text were revealed; However, the corrected option was not introduced into the manuscript, and was transmitted in oral tradition. When reading the biblical text in the synagogue, incorrect reading (Ketiv - "What is written") was replaced with the faithful (Kell - "What is read"). For example, in the manuscripts of Jows 13: 5: "Here, he kills me, and I have no hope," but Masorets instead of "no" prescribed to read "in it", therefore it turns out: "Here, he kills me, but in it Hope is mine. " Torah handwritten scrolls stored in synagogues and used for liturgical reading have never been supplied with heading and signs of cyllating.

3. The most important medieval manuscripts.

At the moment, more than 6 thousand Jewish medieval manuscripts are known, about half of them are dated to 1540; Of these, 6 are dating 10 V., 8 - 11 V., 22 - 12 V.; In addition, there are 6 fragments dating from up to 1200 AD. Part of the manuscripts contain the text of the Jewish Bible entirely, but also there are separate manuscripts of the pentateuct, the prophets. Some manuscripts contain only one book. Separate manuscripts are included along with the Jewish text. Translation into Aramaic (so-called Targum) or Arabic, sometimes placed after each (for the Torah) or every three (for the prophets) of poems, so the texts in 2 languages \u200b\u200breplace each other.

One of the most authoritative medieval manuscripts is the Aleppo Code, created about 925. In the Middle Ages, this manuscript served as a model to correct books, is currently used in the preparation of modern scientific publications, in particular, the text of the Aleppo Code is based on the new multi-volume critical edition of the Old Testament. University of Jerusalem in Israel. The Aleppo Code is the standard text with a tivsel head job, signs for vowels and signs of cyllasting are made by Aaron Ben Asher, one of the heights of this system of calling. This code contained the full text of the Jewish Bible, but as a result of a fire that occurred in 1948 in the city of ieppo, where the code at that time was kept, significant parts at the beginning and at the end of the manuscript were lost. The preserved text begins with the second 28. 16 and breaks on the song 3. 12. Currently, the manuscript is stored in Jerusalem.

The oldest dated manuscript of the Jewish Bible is the Leningrad Code. The code is dated 1009, his heading is close to Alepps Code. Just like the Aleppo Code of the Machuscript reliably transfers the Tiberiatic Masoretian tradition of signs for the vowels and signs of cyllanting Ben Asher. The Leningrad Code was used in the preparation of the 3rd edition of Biblia Hebraica (Stuttg., 1929-1937), as well as all the issues of Biblia Hebraica Stuttgartensia (BHS), where the manuscript is reproduced virtually no change.

Edition of the Jewish text.

The Jewish Bible was completely published in Schino (Italy) in 1488 (one-time edition with the published text, without Targum and comments).

At the initiative of Pope Lion X in 1514-1517, a polyglotte was created (Jewish, Greek, Latin). She was published in 1522 in Spanish, Delkala and named, according to the Roman name of this city of Complutum, computient polyglotte. In the preparation of the text, ancient manuscripts and preceding editions were taken into account.

In 1515, a merchant Christian from Antwerp Daniel Van Bomberg founded a Jewish printing house in Venice and, together with the monk-Augustine Felix Penzis, released in 1516-1517 "Rabbian Bible" - the publication of the Old Testament, which united the actual biblical text (based on the study of a large number of manuscripts), Targum, Masher and Ravinistic comments.

Yakov Ben Him Ben Adonijahu, a Jewish scientist from Tunisia, prepared for the Tubberg printing house 2nd edition of the Rabbian Bible (1524-1525), which was equipped with a small and large masher. Applying critical methods of their era, he used many handwritten sources containing Masher, as well as mashed books. The second Rabbiani Bible, which was based on the tradition of Ben Asher, enjoyed special authority for several centuries.

The first experience of the scientific publication of the Jewish Bible belongs to Z. Easter. Separate volumes together with the German biblie by Franz Delich, he published most of the Just in Leipzig. Bible (1869-1894). Ba took an attempt in accordance with Masore to reconstruct the original texts of Ben Asher. However, he did not have an ancient manuscript at his disposal, therefore, he carried out the editing of the Masoretian books, based on the principles adopted in manuscripts of later origin.

As the main material for the reconstruction of the original text of the masora, K.D.Hinzburg was used. In 1880-1905 they published 4 volumes of masters. He used 73 manuscripts and some old editions.

In 1906, a biblical text was published in Leipzig in Leipzig, a biblical text based on the 2nd Rabbian Bible was published. The publisher provided it with a critical apparatus, based not only on Jewish manuscripts, but also on ancient Targum; The results of texture and linguistic studies were also taken into account. The publication contains a large number of contexts. In 1913 (Leipzig) and 1929-1937. (Stuttgart) The Bible of the Kittel was reissued. The feature of Stuttgart publication lies in the fact that it was based on the Leningrad Code, which is one of the most authoritative sources of Jewish text. Discrepancies between the 2nd Rabbiana Bible and the main text of this publication are recorded; For the first time, options present in manuscripts with Babylonian heading are taken into account. The 4th edition of the Bible of the Kittel (Stuttgart, 1954) reflects the reading of the Kumranian manuscripts for books of Isaiah and Avvakum. This edition is abbreviated by VN (Biblia Hebraica); The continuation of this tradition is BHS (BIBLIA HEBRAICA STUTTGARTENSIA), published by V. Erudolph and K. Ellieger in 1967-1977; This is the most authoritative and in demand source for texture research and academic work. Currently (beginning 21 c.) A new Edition of the BHS is preparing, in which these masses and coumaris scrolls will be included. Jewish University in Jerusalem on the initiative of M.Goshen Gotshtein (1925-1991) began in 1975 to create a critical publication of the Jewish Bible based on Aleppo Code.

Septuaginta.

The oldest translation of the Old Testament to the Greek language is called the septuaginta, or the seventy translation (abbreviated LXX), in terms of the number of 72 intercursors, which, by legend, in 285-247 BC. At the request of the Egyptian king, Ptolemya II Philadelph was transferred to the Torus to Greek; The composition of the Septuagints reflects the Bible Alexandria. Later, between 285 and 150 BC, in Wednesday of Alexandrian Jews, for whom Greek was already native, the translation of the rest of the Holy Scriptures was made, including books and fragments that were absent in the Palestinian Canon ( cm. Canon of the Old Testament).

Despite the fact that the translation, unlike the original, did not possess the status of the Sacred text in the representation of the Jews, Septuagint was widespread in the Jewish diaspora of Greco-Roman Okumen; When in the first centuries, AD. Christianity applies to the Roman Empire, it takes the Septuaginta as St. Scripture of the Old Testament; At the same time, by the time of the emergence of Christianity (since the canonization of the section Ketuvim was not completed) Biblical canon was still open.

The New Theological Interpretation of the Old Testament has determined other, in comparison with the Jewish tradition, the distribution of books in the Christian Septuagint on the sections. So, the pentateuch was now perceived first of all as a story about the first stages of the history of mankind and the chosen people (therefore, it looks like his rapprochement with historical books). In a special section, prophetic books were allocated (named in the Jewish Bible with senior prophets); As containing Messianic, i.e. Related to Jesus Christ, prophecies, they were placed at the end of the hull. The book of Daniel, in the Jewish tradition believable in the section Ketuvim, was also included in the number of prophetic, because And it contains significant prophecies about Christ. Books of Wisdom of Jesus, Syrah's Son, Wisdom Solomon and Maccaissy None in the Palestinian Canon; Their authority for Christianity is explained by the fact that from all over the Old Testament it was in these books with the greatest completeness that the doctrine of St. Society and the immortality of the soul was revealed.

Depending on the content of the Book of the Old Testament in the Christian tradition, divided into the following three groups:

1) The legislative and historical:

a) the legislatives are a pentateuch that tells about the creation of peace and man, about the first pages of the history of mankind, about the Old Testament Patriarchs, the prophet and legislator Moses, who brought the Israeli people from Egyptian slavery, about the forty-haired wanders of Jews in the desert; Pentateuch contains a statement of religious, moral and legal laws;

b) historical books: Joshua Navina, judges, Ruth, 1-4 kingdoms, 1, 2 Paralypomenon, 1 Ezra, Nehemiah, as well as not included in the Palestinian canon 2 ezes, 1-3 Maccaewan and 3 ezers (Maccaewic books and 3 ezers As a later period of the Old Testament Historia, the Slavic-Russian Bible at the end of the corps) - contain a story about the resettlement of the Israeli people in Canaan - the promised, about wars with local peoples, the time of the reign of military leaders (traditionally named judges) and the establishment of monarchical Board, on the elevation and decline of the Israeli (Northern) kingdom, about the prophets and kings of this period, about the crash of the Northern Kingdom, the destruction of Jerusalem and the violent movement of the Jews in Babylon;

2) Teaching books are Job, Psalm, Ecclesiast, Proverbs, Solomon's wisdom, Iudiphe, Esther, Tovit, Book of Wisdom of Jesus, Son Syrahov; They were written by the biblical wise men and had the subject of various sides of the human life, manifestations of the human spirit, tried to solve the problems of the existence of evil and suffering, as well as the meaning of life.

3) Prophetic books: 3 Great (in terms of their books) of the Prophet (Isaiah, Jeremiah, Ezekiel), Daniel and 12 small prophets, as well as the crying of Jeremiah and the non-Canonic message of Jeremiah and the book of the Prophet Varuha; These books contain the preaching of Israeli prophets, converted against the moral and religious distortion of the idea of \u200b\u200bthe Testament of God with people and predicting the offensive of the kingdom of the Messiah.

Christianity gives text of the septoagints exceptional value, because It is in him there are readings underlying some dogmas (for example. IP 7. 14). The Orthodox Church takes the Septuaginta as the authentic text of the Old Testament, in contrast to the Masorette text, in comparison with which significant differences are detected in many places. Christian scientists belonged to the Alexandria and Antiochological Schools were subjected to 3 - and early. 4 in. The text of the Septuagints A number of revisions, the result of which was the emergence of 3 of the main editors of the translation of seventy: Origenovskaya, Lukianovskaya (obtained the greatest distribution) and Isyhiev.

Manuscript septuaginty.

To date, more than 2 thousand fragments and septoaginty lists dated 2 V are known. BC. - 16 V. AD (excluding lesters and stenovation quotes from Old Testament books). The most fully presented handwritten tradition of Psaltiri: more than 750 lists of this book reached us.

Old Testament manuscripts initially included only one or more books. Known collections of the Biblical books of the following type: 1) Pentateuch; 2) eight-book (being - Ruth); 3) Historical books (1 kingdoms - 2 ezers, Esther, Judith and Tovit); 4) books attributed to Solomon (parables, wisdom, ecclesiast, song song); 5) poetic books; 6) 12 small prophets; 7) 4 books of the Great Prophets. Different groups could be united, for example, all prophetic books and being - to the same prophetic and poetic books. Septuaginta was repeatedly edited, which complicates the reconstruction of its initial text.

Based on the analysis of the structural and functional status of manuscripts, their handwriting and the material on which they are written, allocate several types of handwritten sources:

1. Papyrins. This handwritten type is highlighted on the basis of a material for writing wheels from the processed cane. The papyrus written the most ancient of the fragments that came to us. In papyrus gray. 2nd. BC. Contains the earliest preserved Greek biblical text. Currently, more than 360 papyrus are known, their number is constantly growing.

2. Unzials. Allocated by the character of the letter and scribble material. The material for uncial manuscripts served as a parchment, the text was written in large, "capital", letters, stress and intimacy, the number of abbreviations is small; Shape manuscript - Code. The most important unzials containing almost the full text of the Old Testament is the Vatican (4th century), Sinai (4th century) and Alexandria (5 V.) Codes.

3. Mincons. Allocated on the basis of an appropriate letter that emerged in 9 V. For the manuscripts of this type, the abbreviations are characterized, as well as the fusion writing of letters (ligatures), accelerating copying and the savings of painted material, which served as a parchment, bombing and from 12 V. paper. Mincons, despite the late origin, often give very ancient readings. For example, in one of the mincons 10 V. The translation of the book of the Prophet Daniel in the Septuaginti version is preserved (while all other manuscripts contain this book in the conversion of the feodotion).

4. Leaderships (collections of fragments of Old Testament books, read by the divine service) for the most part dating rates after 10-11 centuries. And they usually contain the Lukiana edition. It is known about 150 sources.

Editions of the Septuagints.

The Greek Old Testament was first fully printed as part of a compluent polyglot (1514-1517); In the preparation of the Old Testament text, 2 was taken as the basis of the Identified currently minus it from the Vatican Library and, probably, several manuscripts that were in Spain at that time. One of the used Vatican manuscripts contains text in the Antioch edition.

In Venice in 1518-1519, an Aldin Bible was printed (Aldina, named Holder of Alda Manucia's publishing house). Perhaps, in preparation, some Venetian manuscripts were used, currently stored in the National Library of St. Brand in Venice.

Among the first print editions, the so-called Sixtine Bible (SIXTINA Romana) used the highest authority, which was published in 1587 in Rome on the initiative of Pope Syksta V. For the first time, the Vatican Code was taken as the basis of the text - one of the best unsyales; The missing fragments were filled with the text of other manuscripts. Throughout 17-19 centuries. More than 20 publications of the Bible, which followed the text of the Old Testament of the Sicstinsk Bible.

Some publishers of the Septuagints are already 16 in. Noted discrepancies and offered corrections. Meanwhile, the critical device appeared only at the end of the 18th century; The merit of its creation belongs to the English scientist R. Cholmsu and P.J. Parsons, which in 1788-1827 published a five-volume septuagint in Oxford. Its main text reproduces the Old Testament of the Siskstinsky edition, and also takes into account the reading of about 300 Greek manuscripts, testimonies of the ancient translations (Earolatin, Coptic, Arab, Slavic, Armenian and Georgian) and biblical quotes in the patristic creations. In addition, there are options for printing editions of the Septuagints: Completen Polyglot, an Alden Bible, etc.

K. Tichendorf in his editions (1850, 1856, 1860, 1869) gives the revised text of the Sicstinian edition, taking into account the readings of several uncial manuscripts.

The critical edition of the septoagints, issued by A. Ralfs in 1935, was most widely distributed. Ralphs attempt to reconstruct the initial text of the Septuaginti; For this reason, the text of this publication, in contrast to most of the previous ones, is characterized by eclecticity.

Since 1931, a multi-volume critical edition of the septoagints is published in Gottingen.

NEW TESTAMENT

Books that make up the New Testament tell about the life of Jesus Christ (his incarnation, teachings, miracles, suffering and godfather death, about the resurrection from the dead and subsequent ascension to heaven), on the creation of the Christian Church and the initial period of its existence, and also explain the doctrine of Christ And they open the secrets of the last fate of the world. This collection of biblical books is called "New Testament", because They contain a revelation on the conclusion of the new "covenant" (contract, union) of God with a person implemented through the phenomenon in the world, the suffering and resurrection of Jesus Christ.

The new covenant make up 27 books: the Gospel of Matthew, the Gospel of Mark, the Gospel of Luke and the Gospel of John; Acts of the Apostles; Cathedral Message of Jacob, 2 Cathedral Messages of Peter, 3 Cathedral Messages in John, Cathedral Message of Judah; Messages of the Apostle Paul to the Romans, to Corinthians (1 and 2), to Galatians, to Ephesians, to Philippians, to Colossians, to the Fassalonians (1 and 2), to Timothy (1 and 2), to the title, to Filimon, to Jews ; Revelation of the Apostle John the Bogoslov.

The books of the new covenant in the nature of the content are divided into 4 parts: 1) the legislatives (they include 4 gospels (from the Greek letters. "Goodwall" or "good news", the Russian language is usually translated as "gospel"), since they tell about the teachings of Jesus Christ); 2) the historical book of the Acts of the Apostles, which describes the history of the spread of the Christian faith by the apostles; 3) teacher (all the messages of the apostles, containing their teachings and instructions to Christians); 4) Prophetic book, revelation (or apocalypse) John the Theologian, containing prophecies about the future fate of the church and the world. In the Orthodox liturgical tradition, the division of the New Testament on 2 parts is made: the Gospel and Apostle, the first includes the narrative of 4 evangelists, and the second acts and the messages of the apostles; Outside this division turns out to be an apocalypse, because Not used in worship.

The exact dates of the creation of the books of the New Testament in scientific biblistics are not established and can hardly be installed in the future. The first mention of the New Testament texts and the references to them are already found in some Christian writers 2nd. Previously, it seems to be written by the epistles of the apostles as the necessary help in their missionary activities. So, the messages of the Apostle Paul are dated a period of 49-60. Cathedral messages were written in approximately 50 (the message of the Apostle Judah) and 105 (the epistles of the Apostle John).

From the first centuries of Christianity Christian scientists and fathers of the Church, the question of the origin and time of writing the Gospels. Early Christian authors unanimously recognize the first time to create the Gospel from Matthew. The second originated from Mark, ascending to the preaching of the Apostle Peter, then the Gospel of Luke, followed by the authority of the Apostle Paul. According to the blissful Augustine, each of the subsequent evangelists used the labor of the preceding authors. Archbishop Feofilakt Bulgarian (11th century), on the basis of the testimony of Eusevia of the Kesiairovsky (4th century), in the preface to interpretations for the Gospel, it provides information from oral legends and early sources about the emergence of the Gospels: Evangelist Matthew wrote the Gospel of Jewish in 8 years in Ascension Lord; Mark wrote the Gospel after 10 years on Ascension; Luke fulfilled his work in 15 years, and John - after 32 years.

However, Western biblical, based on the historical and critical method, has subjected the revisions to the traditional point of view on the sequence of creating canonical gospels. The following synoptic problem solution was proposed (synoptic - similar in views, adhered to one point of view; The first three gospels are called synoptic): the first one was written the gospel from Mark - on the eve of or immediately after the fall of Jerusalem (70); On this gospel, as well as the source (spoken) of Jesus, noticed to us, denoted by Q (it. Quelle - source), the most extensive gospel is based on Matthew, as well as the Gospel of Luke. This hypothesis, called the hypothesis of two sources, was widespread; Its main provisions are often accepted for Axiom. Meanwhile, to explain, for example, the differences between the Gospels from Matthew and from Luke is necessary, following the logic of this hypothesis, to postulate a certain third source, which leads to an unjustified multiplication of entities.

In 1999, the priest Leonid Grilyez offered his gaze on the problem of the ratio of the Gospels from Matthew and Mark. Given the evidence of the early Christian authors about the Jewish origin of the Gospel of Matthew, he fulfilled the reconstruction of the Hebrew text of this Gospel; In addition, he substantiated the thesis, according to which the Gospel of Mark was originally written in Arames. Comparison of the reconstructions of the two Gospels with each other and with the Greek text made it possible to conclude the initiation of the Gospel of Matthew. According to the concept of L. Griliches, this is the Gospel, in its early editorial board, used (with certain changes) by the apostle Peter in its preaching activities. Peter himself spoke Aramaian, and his permanent satellite and Assistant Mark translated his speech to Greek. Subsequently, Mark, with the permission of Peter, recorded his preaching in Greek.

Apparently, the New Testament Books, in particular Messages, almost immediately after their appearance begin to unite into collections. The Apostle Paul is indicated on the general acting meaning of the Epistle: "When this message will be read with you, then do it so that it is read in the Laodicean Church; And the one that is from Lodicia, read both you "(count 4:16). Squeezing, allusions and quotes from all New Testament books are already found in the Scriptures of the husbands of the apostolic, which are on average no more than half a century from the time of creating canonical books. In 2nd. Christian apologists often refer to New Testament Books as authoritative sources. All 27 books that form the Canon of the New Testament, the Christian church took from the very beginning (however, there was no unity of the opinion on the canonism of the Epistle to the Jews and Revelations of John the Bogoslov). The New Testament Canon in its current form was recorded in 360 on the local Laodician Cathedral and confirmed at the IV-M Ecumenical Cathedral (451).

Manuscripts of the New Testament.

All preserved manuscripts of the New Testament are written in Greek. The handwritten tradition of the Greek New Testament is very rich, more than 5,300 sources are known. In 1908, K.R.Gregori offered the first classification of all known manuscripts, with 1963 the work on the further description continued K. Aland. 115 papyrouses were allocated, 309 Unatsiels, 2862 minuscles and 2412 leases. These numbers are the results of the cathetization of both complete manuscripts and individual fragments found by K.R. Gregori and K.Ayland in various handwritten storage facilities and libraries, while the exact number of manuscripts of the new covenant appears to be less, because Some storage units can be parts of one manuscript. The largest number of manuscripts remained in Afonov and Sinai monasteries. Basically, these are minusful manuscripts of the II thousand. The libraries of Athens, Paris, Rome, London, St. Petersburg, Oxford, Jerusalem and some others are also owned by the Large meetings of New Testament manuscripts.

1. Papyrins were discovered during excavations in Egypt and put into scientific circulation relatively recently (in the Gregory catalog, published in 1908, they are indicated only 14). Papyrins are the earliest sources of the New Testament text. So, papyrus 52, containing a fragment from the in. 18, it is the expected time to create text only three to four decades. In general, papyrus dates back to 2-7 centuries (of which more than 40 - 2-4th. 4 in.), And give grounds for the reconstruction of the state of the New Testament text in 3 V. All preserved manuscripts are fragments of the New Testament, but they take together to form a new covenant (with the exception of 1 and 2 messages to Timothy).

Only four papyrus are scrolls, the rest are fragments of codes, which gives grounds to assume that the code from the very beginning is the dominant form of the existence of the New Testament text. All papyrus are written by a statutory letter. The text of papyrus is unstable, contains numerous options that, apparently, reflects the origin of the tradition at the initial stage of the spread of Christianity.

2. Uncial manuscripts are codes written in parchment by authorized (uncial) handwriting. Most of them are referred to 4-10 centuries. (2 Codes are dated to an earlier period). The official form of the text, the Parchment Uncial Code becomes after Milan Edic 313, but the beginning of the distribution of this type of manuscripts refers to 2 V. Unlike papyrus, Parchmen was used for a letter from 2 sides, which reduced the cost of production of the book; Codex is more convenient to the scroll when searching for the desired places of text and when stored. According to Eusevia, Kaesarian, Emperor Konstantin ordered it to manufacture 50 full copies of the Bible than, perhaps, due to the appearance of such codes such as Vatican, Sinai and Alexandrian, not intended for liturgical use in this era.

Before the introduction into the scientific circulation of papyrus, the Unzials were considered the most ancient sources of the New Testament text, critical editions are based on (K.K.Lohmanan, Tyshendorf and Horta - Westcotta), as well as the texture concept of the New Testament (in particular, the theory of Horth, according to which the main text Groups (neutral, Alexandrian, Western and Syrian) are identified respectively with the Codes of Vatican, Ephraim and Royal, Messel and Alexandria. The Alexandria Code was the first to attract the attention of scientists to uncial, the divergence of it is included in the Walton polyglot (1657).

The full text of the New Testament was preserved only in 5 manuscripts, the Gospel contains 9 manuscripts, 7 Acts of the Apostles, 7 - the messages of the Apostle Paul, 9 - Cathedral Messages and 4 -Pocalipsis, the rest of the manuscripts are fragments.

3. Minuster manuscripts date 9-17 centuries. They are samples of the Byzantine text, which was in church use of at least 4 V.

A group of minzal manuscripts of 11-15 centuries, called scientists X.Ferrarr, F.Crevener, D.R. Kharris and K. Pleik "Family 13" (later Lake united another 4 manuscripts of 12-14 centuries. In "Family 1") , contain information about the early stages of text development, missing in sources of another kind. The manuscripts of both "families" for the most part were created in the Orthodox monasters of Italy. They are united into the Kaesarian type of text, which is related to the editors of Origen, developed by him in Caesarea Palestinian.

Most of the Mincons are separate the text of the Gospel or Apostle, only 57 manuscripts contain the entire New Testament.

Multious manuscripts before other types of manuscripts fall into the field of view of scientists. Erasma Rotterdam (1516) and compluted polyglotte (1514-1517) are based on them (1514-1517), as well as many publications and research of the text of the New Testament in 17-18 centuries.

4. Landmarks date on 8-16 centuries., But there are several earlier copies. They are collections of individual readings from the Gospel and Apostle, designed to read during worship, which determines their composition and structure (in Russian tradition, the term "aproarade" is used to designate this type of text. Leads can be written by a nonsense and miniscly letter on parchment or paper. The text of the lecturer dates back to the Caesarian edition and is highly stable.

The manuscript-leoping was almost not used in the publications of the new covenant due to the secondaryness of their text in relation to the full new tightened manuscripts. But in 1904, on behalf of the Eldelle Orthodox Church, V. Antoniadis published the text of the New Testament with a support at the leaf. In 1908, the first catalog of lesteries, compiled Gregory appears. The study of leakagearies is devoted to the work of E.K. Koluell (1933). Several lesteries entered the critical apparatus of Nestle-Aland 27 and GNT 4 editions.

Editions of the Greek New Testament.

For the first time, the original text of New Testament books was published as part of a compluent polyglot. This edition was prepared in 1514-1517, but it became accessible to the reader only in 1522. But already in 1516 in Basel, the publication of the new Testament of Erasma Rotterdam, based on four manuscripts of 12-13 centuries, is published in the Frobenius publishing house. with the text of the Byzantine type; With 1518, the text of Erasmus is also published as part of the Alden Bible. The text published by Erasmus Rotterdam was based on many further publications. Elzevirov Publishing House (Netherlands) implemented 7 publications; In the preface of the 2nd (1633) edition, the reader was reported: Nunc Habes Textum, AB Omnibus Receptum - "Now you have the text taken by all"; The Latin expression Textus receptus ("adopted text") has since established as a name for the Greek New Testament text, first published by erasmus and with some corrections of the reprinted more than a century.

In two editions, K. Lachman (Berlin, 1831, 1842-1850), was reflected a new approach to New Testament textology. Lahman gave the reconstruction of the text of the end of the 4th century, based only on ancient sources, without using Textus receptus. In 1841-1872, 8 editions of the New Testament prepared K. Tyschendorf. In the first three editions, he adhered to the text of Lachman, in the following 4 the following refused him in favor of Textus receptus, but the basis of the latter (1869-1872), he put the Sinai Code, accompanying it with an extensive critical apparatus. This edition of Tyshendorf had a decisive influence on further scientific publications of the Greek text of the New Testament.

B.F. Shopskott and F. Chorta was designed in detail (1881-1882) Classification of Greek New Testament manuscripts in four types: neutral, Alexandria, West and Syrian (Byzantine); In this case, the Byzantine type of text together with the Textus receptus ascending to it was excluded from consideration as dependent on three other types. The purpose of the publication is to reconstruct the original text whose role is played here by the Sinai Code, accompanied by a compact critical apparatus and containing numerous corrections.

The reconstruction of Eberhard Nestle (Stuttgart, 1898) is based on the last edition of Tyshendorf, as well as on the editions of Horta - Westcotta and Waimuth (London, 1886; 1892; 1905). If there were differences in sources in the publications, E. Shestle contributed to the main text that option that is supported by two of them, giving reading the 3rd in the device. In 1904, by order of the British and Foreign Biblical Society, Nestle reprints its publication. In 1901, he replaces the text of Waimuth on the text B. Yuis (1894-1900). With separate clarifications, this edition was reprinted with a quarter of a century. Son Eberhard Nestle, Erwin Nestle, in 1927-1950 released from the 13th to the 20th edition; Edition from the 21st to the 25th (1952-1972), he implemented in cooperation with K. Aland. Based on the edition of 1904 D. Cylpatrick in 1958 published the 2nd ed. British and foreign biblical society. In 1955, with the aim of preparing a new publication by the combined biblical societies, a special committee was formed, which carried out 2 publications (1966, 1968) on the basis of earlier publications; At the same time there was no direct appeal to handwritten sources. However, in the preparation of the Third Edition, the results of new tests of manuscripts were taken into account, including papyrus, which were made by K. Aland for the 26th edition of Nestle, as well as the discrepancies of the Athos Ledean 9-11 centuries. Both publications published in 1975 and 1979 contained the identical text. The 26th edition of Nestle received naming Nestle-Aland 26 (Na 26). In 1993, both were reprinted (4th edition of the United Biblical Societies issued under Greek New Testament - GNT 4); At the same time, the main text did not undergo changes, individual corrections were made to the critical apparatus.

In these editions, the main text is a reconstruction based on the Vatican Code. Accounting for papyrus of 2-3 centuries, which entered the scientific appeal in the 1930s, allowed to advance "deep centuries" in a century compared with Lakhman's publication. The critical apparatus Na 27 combines compactness and informativeness. It contains more than 10 thousand nodes of discrepancies, reflecting the evolution of the New Testament Greek text in the first millennium AD. The GNT 4 apparatus includes 1400 essential nodes.

Ancient translations of the Bible

Aramaic Targuma.

Translation (oral or written) of the Old Testament to the Aramaic language, made in the Jewish environment, is called Targum. (Initially, this word in Jewish and Aramaic meant simply "translation").

Oral targuums appear, at the same time, simultaneously with the emergence of a public reading of the Torah, which is usually associated with the resumption of the covenant under the leadership of the ezr (about 450 BC). At this time, the Jewish language was Aramaic, therefore, there was a need for translation. However, the text of the Pentateuch was not always clear enough, so the translation supplied with comments. The interpretation of the Bible spread and in connection with the appearance of a synagogue (no later than 3 in. BC), in which the law and prophets are read every week. The ancient written Targuums are fragments of Levita and IOP books found in Kumran and dated 2-1 centuries. BC.

In Targum, not a literal translation, but paraphrase, comment; It may contain various kinds of additions that are not directly related to a specific biblical text; However, from 4-5 centuries. AD Targuums appear, limited by letters and practically not containing additions. Literal targuums are characterized by the specifics of the translation: in some cases, the names of their own are transmitted as nominal; The syntax of the original is accurately reproduced, due to which the translation is darkened, and the like. Targum, thus, is not a complete translation, capable of replacing the original, but only to some extent reproduces and reflects individual features of the original text.

Ancient Greek.

Septuaginta - a collection of transfers of the Old Testament to the Greek language made in an Hellenized Jewish environment in 3 V. BC e. - 2nd. AD In the Greek version of the Old Testament, besides the books of the Palestinian canon, 10 books, which were either not preserved on Jewish, or were originally written in Greek, as well as the lengthy addition to the books of Esfiri and Daniel. (Heb was found in the last two centuries. Originals of the Books of Wisdom of Jesus, Son Syrahov, and Tovita.)

The handwritten tradition of the septoagints is presented as follows: OK. 20 fragments of papyrus 2 in. BC e. - 4th century N.E., several leather scrolls from Kumran, as well as about 2 thousand parchment and paper manuscripts of 4-16 centuries, among which - Vatican, Sinai and Alexandria Codes. The first editions of the Septuagints are compluted polyglotte (1514-1517) and the Alden Bible (1518).

The first translation of the Torah to the Greek language was performed, according to Message of AristoesiAt the initiative of the Egyptian king Ptolemya II Philadelph (285-247) for the Alexandria library. In fact, this translation could be carried out in the religious and legal interests of the Jewish synagogue in Alexandria or as a Targum for liturgical use. The first version is evidenced by the stability of the text of the Pentafium, Psaltiri and some other parts of the Greek Old Testament, in favor of the second - the existence of options for the translation of the books of judges, Esfiri and some others (it is known that the oral targuums did not receive a written fixation for a long time, as a result of which arises Text variability). The translation of the larger part of the biblical books was made in Alexandria.

Translation was carried out by various persons, but, with the exception of Pentateuch, as a whole, it is extremely concrete, right up to a violation of grammar Greek. Language. Only some books (for example, the Book of Solomon Proverbs) are translated free. Language of books translated literally saturated with semitisms both in vocabulary and grammar, while the original Greek texts included in the Septuagintu (in particular, McCaire Books) are characterized by compliance with the Attic norm.

The text of the Septuagints has a large number of options, which leads to the allocation of various editions; Some of them can be interpreted as independent translations. There are 3 Jews for the translation of the Christian era.

Akila Translation arranged about 125 Pontic Greek, Jewish prose. This translation is although literal, but grammatically correct.

Translation of Simmach , made at the end of the 2nd century, it is extremely attentive to the transfer of the Jewish script, it has a good Greek language.

Translation of Feodotion also applies to the end of the 2nd century; It is based on the text of the Septuagina, different from the reached us.

In addition, you should mention Gekzque Origen (235-240), which are 6 texts of the Old Testament in parallel columns: Jewish text, Jewish text in Greek transcription, Septuagint and 3 of the above translations; For individual books added from 1 to 3 columns with translations, currently unknown for other sources. Origen compared translations with the Jewish text, marking skipping and adding to identify the most accurate translation.

Due to the dissemination among Christian writers, the translations of Akil, Simmach, the farodotion increased variability in the Greek manuscripts of the Old Testament. Thus, a special edition of the septuagints characterized by borrowings from the 3rds appeared.

The editors of the Antioch Presbyter Lukian and the Presbyter of Isychia are also allocated, but information about these edits is insufficient.

Septuagint and its recycling are very important for the history of Greek. versions of the text of the Old Testament in the early stages; Septuaginta, moreover, was the basis for numerous Christ. Translations made in antiquity and Middle Ages .

Latin.

Starolotan translations.

Latin translations of biblical texts for the first time appear at the end of the 2nd century. In North Africa. The Old Testament is translated from the Septuagints, re-edited by the Jewish original. The new covenant, apparently, is also originally appearing in North Africa. Due to the lack of complete biblical texts in the Latin language, Christian preachers used the congregations of the quotation from the Holy Scriptures, which, led to the emergence of a significant number of textual options. In 4 c. In Italy and Spain new translations are made from Greek to Latin.

Vulgate

(Lat. Vulgata is simple, general, ordinary) - Bible translation to Latin, in the 80s 4 V. Implemented by Jerome Stridonsky (mind. OK. 420) on behalf of Damasa's Pope I (366-384). Increased reasons to the creation of a new translation served: 1) the above-mentioned large variability of the translated transformation, 2) the absence of dogmatic authority of this translation, 3) the need for liturgical texts in Latin. At the first stage of the work (in Rome), Blessed Jerome corrected Earolatin's translation of the Gospel, relying on the Greek manuscript of the Byzantine type of text. Next in Bethlehem, it edits the Translation of Old Testament Books. Based Gekzque Origen he rules the Psalter (this edition becomes the standard liturgical text in Gaul). Then, using the same Greek. Original, he rules Job's book, parables, song song, Ecclesiast and paralympomenon. Using as an auxiliary source, the transfers of Akila and Simmach, it re-translates with Heb. Psalm and other books of the Old Testament, while non-canonical books either does not translate at all (Sir, Prem, 1- 2 McC, Var, Ambassador Ier), or slightly edits the ancientlylast translation (TOV, IF). From the New Testament himself, Ieronim himself corrected only the Gospel; The rest of the New Testament Books were corrected in Rome at the end of 4 - beginning. 5 V. In a circle Pelagia and Rufin. The full arch of biblical books in the new Latin translation appears in the middle of 5 V.

There are more than 10 thousand vulgate manuscripts, the most ancient date is given to 5 V. In 1456, the first printed edition (the 42-lower case Bible of Huttenberg, or the Maazarin Bible) came out. Officer Vatican publications are considered to be Edition 1590 ( Six Tina.) and 1592 ( Clementina.); Clementine Reprinted so far as the standard text of the vulgarity.

In 1979 Pope John Paul II blessed work on a new Latin translation, which was plotted as a correction of vulgate on the Masoretian text and the Septuagint, when registering Staroltin translation.

Vulgate is one of the most significant secondary sources for both the Jewish text of the Old Testament, and for the Greek text of the New Testament, especially in its Byzantine (church) form; Sources that have been at the disposal of blissful Jerome are often superior to textologically available today. As in the handwritten period, and in particular - in the era of the typography of vulgate, the decisive influence on the text and the structure of biblical transfers to all European languages. It was the original for the Bible translations to national languages \u200b\u200bmainly in Catholic countries, but also in the Orthodox Slavs (starting with the Gennadiev Bible).

Syrian.

Old Testament Peshitty - The most famous Syrian translation of biblical books. This name (from Syrian - literally "simple") is known since the 9th century. The Syrian version of the Old Testament as a whole develops by the end of the 2nd - the beginning of 3 V.

During a long time Peshitta Edited and improved. Compared with the Septuagnty Text History Peshitty It seems fairly stable; Significant options are rare.

Probably the first Syrian translation of the new Testament is the so-called Dieatessaron. This translation was compiled according to legend, approx. 160 years by the Syrian apologist Tatian and was the harmonization of the 4 Gospels. Dieatessaron It was distributed about two and a half centuries and in 5 V. was removed from the use of bishops Edess and Feodoritis Kisky.

New Testament part Peshittyreplacing Diancessar - The result of the approximation of the so-called ancient version (arising from about 3 century) to the Greek text. Apparently, this editors were implemented by the Bishop of Ravbula Edess; New text ousted as Dieatessaronand an ancient version. From the fact that Peshitta used and monophimite ( see also Monophizite), and Nestorian churches, it can be concluded that the newly tightened part of it appeared and received prestige no later than the middle of the 5th century. There is a large number of manuscripts of the New Testament Peshitty. Her text is adopted as the standard Syrian New Testament and is used by all Syrian churches.

Coptic.

Known Bible translations on various Copt dialects. Language: Said, Akhmimsky, etc. ( see also COPTIC).

At the initial stage of the spread of Christianity in Egypt, Septuagint was used. Coptic translation arises no earlier than 2 cent. As a first testimony of the existence of the Coptic translation of the Bible, consider the story in Life of St. Anthony (written by St. Afanasius Great), about how sv. Anthony, former illiterate, listened (approx. 270) Gospel. It is possible that in addition to the gospel by that time, there was already a translation of at least psaltiri and prophets.

4 in. It is characterized by the emergence of a large number of Bible translations to Copt language, primarily on the classic literary dialect of the Coptic language - Said.

The presence of translations of individual Old Testament books on this dialect was witnessed by manuscripts 4 V .: Being, Exodus, Deuteronomy, Joshua, books of Jeremiah and Varuha, Isaiah. The oldest psaltir manuscript dates back not earlier than 400 (despite the fact that the psalter starts to be used early in worship). In the Coptic literature, quotes are often found from the Said Translation of the Old Testament. In accordance with the rules of the PRP. Pahomi the ability to read, as well as knowledge of the very heart of significant biblical fragments, it was necessary even for novices of his monasteries.

The oldest Said New Testament manuscripts of the New Testament belong to the end 3 - the beginning of the 4th century.

Old Armenian.

The first translations of the biblical books in the ancient Armenian language are carried out between 405 and 414, immediately after the invention of the Armenian alphabet Mesrop Mashtots. Probably, this translation (AWT I) was performed by the Mashtoto himself, Catholicosa Saak PartEv and their students; After some time, he was turned on Greek. Manuscripts delivered after the III Ecumenical Cathedral (431) from Byzantium, subjected to revision and in some cases anew. The final appearance of this Armenian version (AWT II) received in the mid-30s of the 5th century.

The translation of the majority of New Testament books in AWP I, in all likelihood, was made from Syrian. On the contrary, AWT II is a translation from Greek. Original.

For 5-8 centuries. The text of AWN II was repeatedly subjected to revision for a greater approach to the Greek text. There is reason to believe that, along with Arm II, AWT I also used to 8 V.

During the flourishing period under Bagratida (10-11 centuries) of Armenian monasteries and monastic scripting, the final stabilization of the text of AWP II, which is brought to perfection in the transfer of the Greek original.

Ancientgrusin.

The translation of the Bible to the Georgian language began to be created during the preaching of St. Nina in Kartli (East Georgian state) at the beginning of the 4th century. The first manuscripts of the Gospel are dating 9-10 centuries; to 10 V. The most ancient lists of the apostle. The earliest manuscript of the apocalypse dated 978. The subject of discussions is the language from which the Georgian translation of the New Testament was made. Some researchers believe that from Syrian, others - which is directly from Greek. The full bible in Georgian was first printed in Moscow in 1743.

Gothic.

Gothic tongue became the first of German languages \u200b\u200bto which the Bible was translated (). Translation from Greek was made by the Westgoth Arian Bishop of Wulfila (Ulfila) (OK 311-383 (?)) After part of the viga, who adopted Christianity, because of the persecution of Christians in the places of their residence to the north of the Danube, headed by his bishop moved in 348 to the territory of the Roman Empire to the Lower Mözia (modern northern Bulgaria). To date, from the New Testament, the translation of the most part of the Gospels and almost all the messages of the Apostle Paul (except Message to the Jews), while from the entire Old Testament, only an excerpt from the book of Nehemiah (chapter 5-7), but there are no trace of translation Psaltiri and pentateuct, important for catechization of converts and for worship, so some scientists doubt the existence of the translation of the entire Old Testament to the Gothic language.

The listings of the Gothic translation of the Bible came to us are dating 5-6 centuries. The most important Gothic biblical manuscript is the so-called silver code made by a silver letter with gold initials on purple parchment. The manuscript contains the gospel of the brand completely, the other three gospels - in significant fragments, but this is less than half of the initial volume.

Church Slavonic.

The handwritten heritage of the Church Slavonic Bible is very rich. The number of manuscripts of the Old Testament is 11-18 centuries. approaches 4500; The number of new taut manuscripts is definitely unknown, but there must be at least twice or three times more. Church Slavonic biblical manuscripts are intended to benefit for liturgical use and have Bulgarian, Serbian and Eastern Slavic origins, with the latter majority.

The first translations of the biblical and other liturgical texts to the Church Slavonic language were fulfilled in the second half of the 9th century. In Moravia, Kirill and Methodius and their students. The composition of the biblical books translated during this period remains the subject of discussions, but it is no doubt that the New Testament was fully translated, the psalm and some books of other books of the Old Testament were also translated. The language of these translations is distinguished by archaic and a large number of lexical borrowing from the Greek language in combination with the free transmission of the grammatical features of the original. Transfers are characterized by clarity and accuracy, errors are extremely rare.

The texts of the Kirillo Methodius era are not preserved. The gospel has been preserved in the manuscripts since 11 V. In the beginning. 14th century It was twice edited on Athos in the Greek Origin. The new edition, distinguished by buddicism in the transfer of Greek text, was widespread and was subsequently based on the basis of printed publications.

The history of the apostle is known worse in comparison with the history of the Gospel. From 11 c. only one list has reached, and only in fragments. At the 14th century The apostle was plunged by the same editor as the Gospel.

The oldest Psalter manuscript refers to the 11th century. From the 14th century The Afonov edition of this biblical book is widely covered by the Greek Text.

The creation of the first full biblical arch was implemented in Novgorod to order Archp. Gennady (by whose name, this arch received the name of the Gennadievsky Bible) about 1499. The translators of Dmitry Gerasimov and Vlas of Ignatov, as well as the Croatian monk of Veniamin took part in the work. The latter translated the books from the Church Slavonic manuscript tradition: 1 and 2 Paralypomenon, 1 ezery, nehemia, 2 and 3 ezers, Tovita, Judiifi, Estheri (chapters 10-16), Wisdom of Solomon, Prophecies of Jeremiah (chapters 1-25, 45-52) and Ezekiel (chapters 45-46), 1 and 2 McCaire. The translation of these books is extremely concluded, up to the violation of the Church Slavonic grammatical standards; A trend is noticeable to transfer each Latin Word to only one Church Slavonic equivalent, without taking into account the multigid of the word in the original language, which often leads to semantic losses. Some Latin words were borrowed to the Church Slavonic text without translation, which in some cases was compensated by the submission of Slavic correspondences to the fields.

The first full printed publication of the Church Slavonic Bible - the Ostrog Bible - was prepared in Southwestern Russia (who was part of the Commonwealth speech), in the city of Otroge in 1580-1581 at the initiative of Prince Konstantin Ostrog . In 1580, the new covenant and the psalter were published, in 1581 - the whole of the Bible. The work took part G.D.Srytsky, moscow printer Ivan Fedorov, the Greeks of Eustafius Nafanal and Dionysius Paleologian rally. As a text basis, a list of Gennadievsky Bible was used, but reconciliation was carried out on other manuscripts. Cool polyglotte 1514-1517 and Alden Bible 1518 were used from Greek printed sources.

In 1663, the first Moscow publication of the Bible appeared, which is a reprint of the Ostrog Bible with minor changes.

In 1712 Peter I ordered the correction of the Church Slavonic Bible. However, the work was carried out slowly, the Commission replaced each other, and the new edition appeared only in 1751, having received the name of the Empress Elizabeth Petrovna, the name of the Elizavtian Bible. With minor fixes, this text is reprinted to this day.

In parallel with the biblical codes intended for non-care-service use, there was a liturgical editorial board of the Gospel and the Apostle; Her story has been studied not enough for now.

Bible translations for new languages

Russian.

Up to 18 V. The Bible in Russia existed only in the Church Slavonic language, which served almost the entire sphere of culture, while (ancient) Russian language was used by the benefit as a means of consumer communication. During the centuries, the Russian language changed, and the initial distance between it and the Church Slavonic language was constantly increased. In addition, in the 18th century. The process of creating a Russian literary language, opposed by the traditional Church Slavonic, who, in turn, begins to be realized as incomprehensible and in need of translation. In the first third of the 19th century. The process of language construction enters into the final stage, and the task of transferring biblical texts into Russian stands in full growth. see also RUSSIAN LANGUAGE .

Translation of the Russian Biblical Society.

The work on the translation of the Bible into Russian was launched by the Russian biblical society formed in 1812 ( see also Biblical societies in Russia). In 1816, Alexander I allowed the creation of Rus. Translation of the New Testament, and by 1818 the translation of the Gospel was prepared. Russian text was given in parallel with Church Slavonic. In 1821, the entire New Testament was released in these two languages. In 1823, the translation of the New Testament was already issued without Church Slavonic text.

The Archimandrite (later Moscow Metropolitan), Filaret (Drozdov), contributed to the creation of the translation of New Testament books. They were compiled instructions for translators, and introductory articles to the first editions were written. In accordance with the instructions, the translation was supposed to be a stored; It was proposed to maintain both the order of words; The borrowing of the Church Slavonic vocabulary was prescribed either in the absence of Russian correspondences, or if such conformations relate to low style. In addition, the Church Slavonic text determined the composition of the Russian translation made from the Greek original: fragments missing in the Greek original, but included in the Church Slavonic text, were kept with the allocation of them in Russian translated by square brackets. The translation of the Bible into Russian was concealed, thus, first of all as an explanation, interpretation of the Church Slavonic text; It was emphasized by the parallel location of these translations into two columns. In the prefaces to the publications of the Russian Gospel and the New Testament, the need for Russian translation was explained by the changes in Russian, as a result of which the Church Slavonic text was incomprehensible.

The translation of the Russian biblical society, as well as other translations of that era, is made using first TEXTUS receptus as a Greek original. However, the Russian text in square brackets added additions, presenting in the text of the Elizavtian Bible (1751) in Greek manuscripts; Most of these additions are missing in Textus receptus.

In Russian text there are also other additions (dedicated to it internally); They are words that are absent in the original, but necessary from the point of view of the stylistry of the Russian language.

A bright feature of the translation of the Russian biblical society is harmonization (ie, artificial coordination of parallel readings) of biblical books.

In 1822, a psalter was published in Russian translation, which was performed by the Archpriest Gerasim Pavsky from the Jewish original. In the introductory article, Filaret (Drozdov) noted the discrepancies between the Septuaginta and the Masorette text in the book of Psalms.

In 1824-1825, it was published eight-book (i.e. Pentanite, the books of Jesus Navina, Judges and Ruth). Work on the translation was carried out from 1821, the St. Petersburg, Moscow and Kievological academies, as well as some seminary participated in it. Since some translations were not made on time, completion and editing them were charged with the Archpriest G.Pavsky. (Published in 1819 Translation of the Book of Genesis, performed by Archbishop Filaret with Masorette Text, was not included in this edition.) However, the eight-booking circulation did not go on sale, since in 1826 the Russian biblical society was closed.

For all three parts of the first Russian biblical translation (New Testament, Psalm, Eight Chinjee), the unity of translation principles - theological, textual and stylistic ones is characterized by the unity of translation. The Russian translation of the advantage borrowed the terminology of the Church Slavonic Text, but he partly updated it for greater availability of theological concepts. A distinctive feature of the translation of the Old Testament book is the transfer of the Jewish tetragram to the word "Jehovah" (later, in the Synodal translation - "Lord"). The fourth commandment of Decaloga is given in the semantic translation: "Remember the Sabbath day to keep it sacred" (Ex. 20. 12), and not literally "sodia". The language of the first Russian translation is accurate and expressive, it operates with a specific vocabulary; The phrases look natural from the point of view of the Russian language. The footnotes commented on archaisms, untranslated Jewish and Greek words, as well as their own names.

The translation of the Russian biblical society is primarily addressed primarily by Miryanin; Being conceived as an explanation of the Church Slavonic translation, he went out of these framework, giving an independent interpretation of the biblical text.

From the closure of the Russian biblical society to the official resumption of work on the Russian translation of the Bible.

The closure of the Russian biblical society did not mean full cessation of work on the translation of the Bible into Russian. Among the translations that appeared from the mid-1820s to the middle of the 1850s should be noted the Old Testament translations of the Archpriest Gerasima Pava and Archimandrite Makaria (Glukhareva).

1. Translations of the Archpriest Gerasima Pavsky. Professor of the St. Petersburg Spiritual Academy Archpriest Gerasim Pavsky, reading in 1818-1836 lectures in the Jewish language and theology, translated into Russian and commented on the Old Testament texts; Thus, all Old Testament Books were translated, with the exception of eight-block (translated earlier). In addition to the actual biblical text, the lecture contained brief interpretations and detailed table of contents. Translated inserts from Church Slavonic or Greek texts, the names of their own were given in the form close to the sound in Jewish. The translation is characterized by accuracy, lack of books, resourcefulness in finding Rus. compliant; As in the translations of the Russian biblical society, preference is given to specific vocabulary. The name of Jehovah is consistently used. For artistic terms, the translation is characterized by more folklore, rather than the book stylist.

In 1839-1841, Pavsky lectures were lithographed by students and received wide circulation not only in academies and seminaries, but also in secular society; However, the distribution of transfers brought the author of the charges of heresy; The analysis of the case in Holy Synod ended with the destruction of a significant number of lithographs. Subsequently (in 1862-1863) they were partially published in the journal "Spirit of Christian."

2. Translations of Archimandrite Makaria (Glukhareva). Archimandrite Macarium (Glukharev) is known primarily as a missionary; The location of his sermon was Siberia, in particular Altai. The experience of missionary activity led him to convincing the need to complete the Bible translation into Russian. In 1836-1847, most of the Old Testament Books translated. Archimandrite Makarius shared the opinion of Pavsky regarding the value of the Jewish text in comparison with the Septuaginta; APOLOGY OF MASTER TEXT DEDICATED HIS NOTE On the need for the Russian Church Arrangement of the whole Bible from the original texts to modern Russian (1834). In his translations with the Jewish, he used eight-book, published by the Russian biblical society, and translations of Pavsky, and also took into account translations to European languages.

Synodal translation.

Immediately after the advantage of Alexander II's throne, in 1856, Moscow Metropolitan Filaret (Drozdov) resumes efforts to create a full Russian translation of the Bible. He publishes an article previously written About dogmatic dignity and protective use of the Greek seventy of the tools and Slavic translations of the Holy Scriptureswhich justifies the importance of both the septuagints and the Masorette text to understand the Old Testament; publishes a note of the archimandrite Makariya 1834 on the advantage of the Masorette text. In 1862, he receives permission in the Synod to use the Jewish text of the Old Testament as a basis for translation, is an instruction for translators in which it indicates how to act in the event of a messenger of the Masorette text and the septoagints.

To edit transfers Archpriesta G. Pavsky and Archimandrite Makaria Metropolitan Filaret was invited by Professor of St. Petersburg University D.A.Hvolson and Professor of St. Petersburg Spiritual Academy V.A. Leison, M.A.Golubev, E.I.Lovyagin and .I.savvitov Tovita's books, Judith, Wisdom of Jesus, Son Syrahov, and Wisdom Solomon translated from the Greek priest A.A. Sergievsky. Translations of the St. Petersburg group were published in the Journal "Christian reading" in 1861-1871. The translation of the New Testament was distributed among the spiritual academies. The texts included in the Synodal Translation subjected to a significant editor and differ significantly from the magazine publications. The final editing was referred to the competence of the Synod and was carried out primarily by Metropolitan Filaret with the active participation of the rector of the Moscow Spiritual Academy of Professor Archpriest A.V.Gorski. In 1860, the Gospel was published in 1862 - the apostle; Finally, in 1876 the Bible in Russian translation was completely published.

The translation called the name of the synodal is, in general, the revision of translations performed earlier; First of all, it affects the New Testament books. However, here the translation of the Russian biblical society (1823) was corrected sequentially and carefully. Square brackets, labeling adds taken from the Church Slavonic text, but those missing in Textus receptus and the Alexandria Code, were eliminated, and only in some cases the readings were left for which publishers could not find Greek. Sources. Due to the removal of the brackets, a false understanding of the stability of Greek arose. The text of the New Testament, which is equally represented by Church Slavic and Rus. versions; Thus, the Elizabethan Bible was preferred before testimony of Greek sources.

The larger archaic of the language of this translation of the New Testament books in comparison with the translation of the Russian biblical society was caused by the replacement of everyday Russian vocabulary on the book (on the benefit from the Church Slavonic text). Due to its extraordinary proximity to the Greek Origin in the field of syntax and phraseology, and to the Church Slavonic text - in vocabulary, the synodal translation formed a kind of "biblical style" of the Russian language.

The situation in the light of the synodal translation spawned a controversy in church and scientific periodicals, some participants of which were fully denying the possibility and / or the need to transfer the Holy Scripture to the mobular, "professional", "vulgar" language. The translation language is criticized - heavy, archaic, artificially satellite; Secondly, they were recognized as unsatisfactory source textual principles - mixing the Masorette text and the septoagints.

However, soon after its appearance, the synodal translation becomes independent meaning, it is functionally separated from the Church Slavonic text. Being the first full Russian version of the Bible, he acquired a special status and importance in religious life, contributing to the development of spiritual education and theological thoughts in Russia of the late 19th century. The Russian Orthodox Church is the liturgical language of the Russian Orthodox Church; However, for emergency confessions in Russia, the synodal translation became liturgical text.

In 1956, when for the first time after the revolution, the Russian Bible appeared in the Soviet Union, it was supposed to hold the stylistic editing of the text, but the editors were reduced to a slight editing of grammar. In addition, starting from this publication, a synodal translation is published in new spelling.

Transfers that have arisen under the influence of or due to a synodal translation.

This translation, published in St. Petersburg in 1906, according to the author, was supposed to bring the Russian text to Church Slavonic; The very appearance of the synodal translation of the victorious schools regarded as an evil, the consequences of which need to be minimized. By deciding this task, the victorious in their translation, for example, "Roszyan Vyzhavi" replaces the Church Slavonic "Vyanigovy", "the forgiveness of sins" to "leaving sins", "loud voice" to "Glas Veli", "taken in adultery" on " Yatu in adultery ", etc. Volume of editing B. Apostolic Essentially less.

2. CASSIAN translation. The translation of the New Testament, made by order of the British and Foreign Biblical Society in the 1950-1960-E-group of translators under the leadership of the Bishop of Cassian (Reflection), the rector of the Orthodox Theological Institute in Paris, originally concealed as a synodal translation editor. However, over time, the need for new Russian version of New Testament books was aware. As a source of Greek text, a critical edition of Nesla - Alanda was taken - unlike the Elizabethan Bible and the Synodal Transfer, relying on Textus Receptus. In the Kassianin version of the Russian New Testament, the achievements of biblical textology were taken into account, the connection of New Testament Greek. Koine with Heb. and Aram. Languages, as well as those changes that occurred in Russian since the first publication of the Synodal Transfer. In the literary editing of the text, the writer Boris Zaitsev participated; Above the translation, in addition to the Bishop of Cassian, operated by Archpriest Nikolai Komazin, Baptist Pastor A. Vasilyev and their students. The new translation was completely published by British and foreign biblical society in 1970.

3. Translations of the Septuaginta P.A. Yungherova.

Prof. The Kazan Spiritual Academy P.A. Yungres published in 1908 - 1916 Translation from the Greek text of a significant part of the Old Testament, namely: I wasa, Psaltiri, the Proverbs of Solomon, Ecclesiast, songs of the song, the prophets of Isaiah, Jeremiah, Ezekiel, 12 small prophets and Daniel. The original was the Septuaginta in the publication G.Suita (1887-1894). The main task of the translation was the explanation of the Church Slavonic Savroge Bible Text. The Russian translation is equipped with entrance articles, as well as philological analysis of the Greek original and theological comments. The deviations of the Church Slavonic text from the Septuagints are noted.

Modern translations.

After 1917, work on biblical translations in Russia was interrupted for several decades; Only since the 1970s on the pages of literary and art officials, transfers of individual Old Testament books, performed by S.Averyintsev, I.M.Dyakonov, etc. In 1991, the work of M.I. Rizhsky was published in Novosibirsk Book Jovacontaining the author's translation, a detailed historical and philological analysis of the text and the accompanying articles. The translation is made from Masoretian text using the evidence of the most ancient translations (septoagints, peshitty, vulgate, etc.).

1. Translation Averintsev - Alekseeva.

In 1997, Translations of the Gospel of Mark and from John, Messages to the Romans and the Apocalypse with the preface Meth were published in St. Petersburg. Minsk and Slutsk Filaret; As noted in the introductory article, the Gospel of John has been translated from Textus Receptus, the rest of the books - from the reconstruction of Nestla - Alanda; The footnotes marked the discrepancies between Textus receptus and the main text of the critical edition. The names of translators are not specified, however, it is known that the translation of the two books was performed by S.S. Averintsev, two others - A.A. Alexseeva.

2. Translation of the New Testament V.N. Kuznetsova. In the same 1997 in Moscow, they were published Canonical gospel Translated by V.N. Kuznetsova with preface and accompanying articles S.V. Lyodov and S.V. Tishchenko. In 2001, the revived Russian biblical society issued Joyful news - Translation of V.N. Kuznetsova Total New Testament. As a Greek source, a critical edition of Nestle - Alanda is taken. Translation, especially edition 1997, caused disruptive responses, often sharply negative. Translation language qualified as vulgar; Significant vice was seen that the Kuznetsova was almost completely replaced by the established theological terminology. It was indicated that the translation language that his naturalism was intended to emphasize the historical accuracy of New Testament events, in fact destroys the genre nature of the Gospel as a religious essay. At the same time, it is impossible not to note the fact that the language update gives the reader to take a fresh look at the familiar text, pay attention to some points that first seemed clear and did not cause questions; Translation contains interesting solutions, in some cases alternative reading of Greek text. In general, the translation of the Kuznetsova can be considered as an antipode of a synodal translation, and that is why he is unlikely to qualify for independence.

3. Translations of the Old Testament of the Russian Biblical Society.

Starting with 2001, the Russian biblical society publishes the translations of individual books of the Old Testament (editor of the series - MG Seleznev). Masorette text was chosen as the original, however, in controversial cases, the reading of the septoagints, peshitty, vulgates and other ancient translations are taken into account. The translation is equipped with a historical and philological commentary, the language is focused on the modern Russian literary norm; Translators managed to avoid extremes as a synodal translation, distinguished by a rather archaic language and some modern Protestant transfers with their extremely democratic style. By 2004, translations of Books of Being, Exodus, Jesus Navina, Judges, Esphyri, Ieow, Proverbs, Ecclesiast, Isaiah, Jeremiah, Icemia, and Daniel, were published.

English.

Old English period.

The medieval translations of biblical texts in the ancient English language were carried out with vulgates; The first such experiments belong to the 8th century. At the beginning of this century, a psalm was translated (the author of the translation, perhaps Aldgelm, Bishop Sherborne (mind 709)). Part of the Gospel of John, as well as the Prayer "Our Father", which is contained in the Gospel of Matthew and from Luke, translated the trouble to a sense (673-735). By King Alfred Great (849-899), the Ten Commandments were translated, as well as some other biblical texts.

By the end of 10 century. The following translations are available: 1) West Saxon Gospel - Full Translation of Four-Genuine; 2) Elfried grammar (approx. 955-1020) translation of the pentateuct, books of Joshua Navina, judges, kingdoms, as well as several books of Old Testament apocrys; 3) Several Psalter translations.

In 1066, the Norman conquest of England is committed, and the translation of the Bible into English-Saxon is stopped for a long time.

Medium-Galian period.

In the middle of the 14th century. Three psaltiri translations appear; By 13-14 centuries. There are anonymous translations of various parts of the New Testament.

The first English translation of the entire Bible appears by the end of 14 V; It was performed on the initiative and under the guidance of John Weeklif (approx. 1330-1384), which believed that the laity had the right to read the Sacred Scriptures in their native language. After his death, reading his Bible was forbidden (however, she continued to correspond, despite the ban). While in other European countries, the Bible was translated into the British Islands, a pause came again in translation activities that launched to the Epoch of Reformation.

Protestant translations: from Tyndal to the new English Bible.

In the era of the Reformation for the first time in the history of the Bible Bible, there is a refusal of vulgarity as an original for translation. A comparison of it with Masoretian text and the Septuaginta revealed a different kind of error of the Latin version of the Holy Scriptures. The fact that Protestant translators did not want to depend in their translations from the official Catholic text in their translations.

1. Translation of the Tyndala.

The first Protestant translator of the Bible into English became William Tyndal. He was familiar with Greek and Hebrew. The translation of the New Testament Tyndal published in Worms in 1525; Next year, the publication reached England, where it was immediately burned. However, as it was in an earlier era, contrary to the ban of church authorities, the translation was reprinted repeatedly, some of the circulations in England fell out of the Netherlands. In 1530, the translation of part of the Old Testament Books was published, but soon the Tyndal was arrested, he continued to work in prison, but in 1536 on charges of heresy was burned in Vilvord (near Brussels).

Tyndal's translation had a pronounced Protestant ideology; Despite the fact that the beginning of the 1530s Henrich VIII ripped relations with Rome, the theological views of the translator did not cause sympathy of the English authorities. In his translation, the Tyndal deliberately refused the traditional church vocabulary, which was expressed in a consistent replacement of the term "church" on the "community", "priest" - on the "elder", "repent" - to "repent", etc.; In addition, the tyndal was largely relied on the German translation of M.Lutiver.

2. Bible Coverdale.

Meanwhile, in 1535 in Germany, the full British Bible was published, which was based on the translation of the Tyndal, completed and supplemented by his employee Miles Koverdil; Do not own ancient European, Coverdale in his translation was forced to resort to Vulgate. The publication soon fell into England and spread there without meeting any opposition by the authorities.

3. Bible Matthew.

In 1537 with the permission of Henry VIII, the new edition of the Bible was published. A translator was indicated by Tomas Matthew, but the authentic author was, apparently, another employee of Tyndal - John Rogers; The fictitious translator was needed in order to trigger the actual publication of the facility of the executed thyndal. The biblical text was arranged from the translations of Tindala and Coverdale and accompanied by numerous comments of a charming character.

4. Big Bible.

In 1539, a translation was published, called the Big Bible. The editor was M. Kerdal, but the text was closer to the Bible Matthew (and, obviously, was the processing of this translation), rather than to the Bible of Coverdale 1535. The Big Bible was given the status of an official translation, a ban was imposed on the other versions.

5. Geneva Bible.

With the arrival in England to the power of Catholic Mary ( cm. Maria I) Many Protestants emigrated to Geneva. Under the leadership of John Knox, Scottish Calvinist, and at the likely participation of M.Keredale, English Protestants in 1557, a new covenant and a psalter were published in Geneva, and three years later - the full Bible, called the Geneva Bible.

Geneva translation was in a sense the most scientific translation of that time. As the basis, the text of a large Bible, improved by editors, was used. Geneva Bible quickly gained recognition; Nevertheless, up to 1576 in England did not publish it. Despite the fact that in 1558 the Queen of Elizabeth I went to the throne, the Geneva Bible struggled to the printed machine with difficulty, as the hierarchs of the Anglican Church were disliked about this translation. However, being printed, the Geneva Bible passed 140 publications; For some time, she was reprinted even after the publication of the Bible King Yakov. The Geneva Bible knew and quoted Shakespeare.

6. Episcopa Bible.

In 1568, the Bishop Bible came out; The translation is a collective work of Anglican bishops. The basis was taken by a large Bible, which was taken over the Hebrew and Greek texts. In addition, successful translational solutions of the Geneva Bible were used. As the official biblical translation of the Anglican Church, the Bishops of the Bible came to replace the Big Bible.

7. Bible King Yakov.

Three decades later, at the initiative of Puritanina John Reynolds and with the support of King Yakov I, work began on the new translation of the Bible. The work was distributed among the four groups of translators; A rough version of the text was to get the approval of all translators. Control functions carried out a committee from 12 editors. The Bishop Bible was taken as the basis, but other translations were also used. The Bible of the King Yakov was published in 1611. For no small four centuries, it actually possessed the status of official translation, although the authorities never made any special orders on this issue.

8. Corrected translation (The Revised Version).

In 1870, on the initiative of the clergy of the Canterbury and York diocese, it was decided to begin to revise the text of the Bible King Yakov. The corrected translation was published in 1881-1895, but he could not replace the old text.

9. American translation (The American Standard Version). In 1901, an American standard translation was published in the United States, on the basis of this text, a corrected standard translation was prepared (the new covenant was published in 1946, the Old Testament - in 1952).

10. New English Bible.

Unlike the above experiments, the Bible Correction of the King Yakov, a new English Bible (full edition - 1969) rustles with tradition ascending to Tyndal; The new version is characterized by the failure of literal translation and the use of colloquial English 20 V. All Christian Churches of the United Kingdom, except for the Catholic Church, took part in the preparation of this translation.

British catholic translations of the Bible.

1. Due-Reims translation.

Gradually, during the counter-reformation, the Catholic Church began to realize the need to transfer the Bible into national languages. In 1582, the Reims New Testament was published from Vulgate; The translation was performed in an English College in Reims (France) by Martin. In another French city, Due, in 1609-1610 the translation of Old Testament books was issued. He was launched also by G.Martin, and President College President Cardinal William Allen, with the assistance of R. Clisterow and T.uorzington, completed the work. Translation was also made with vulgate; The text contains many latinisms and often reproduces the original literally. Published in Reims and Due English Bible translation got the name of the Due Reims Translation. From 1635 to 1749 only the New Testament part of it was reprinted; In 1749-1750, Bishop Richard Challoner corrected the translation of Old Testament books, which breathed in the Due Reims translation a new life.

2. Nox translation.

The most important Catholic translation of the Bible into English in 20 V. is the transfer of Ronald Knox, published in 1945-1949; Translation is distinguished by accuracy and grace. The Knox Bible is officially approved by the Catholic Church.

3. Jerusalem Bible.

The second half of the 20th century It was noted by creating biblical Catholic translations into English and French, known as the Jerusalem Bible. French translation from the original languages, equipped with comments, was prepared in the Dominican Biblical School (Jerusalem) and was published in 1956. An English translation was published for decades later.

4. New American Bible.

In the United States, with the support of the Episcopal Committee, the Brotherhood of Christian Teaching since 1952 went out the Catholic translation of individual biblical books from the original languages; Fully new American Bible saw the light in 1970, replacing the Due Reims translation.

German.

Middle Ages.

End 8 c. The first high-wrennemietsy translations of biblical books are dating; An example of translations of this era can be considered the preserved so-called Fragments of the Mondzey Monastery (Bavaria), representing passages of the gospel of Matthew.

In the period of late Middle Ages, transfers of individual parts of the Bible continue to be performed; In this era, new taving messages are transferred for the first time, as well as some of the prophetic books of the Old Testament.

The first full German translation of the Bible was published in 1466 in Strasbourg by I.Netsan; Original served Vulgate.

Translation M.Lutiver.

Erasma Rotterdam's editions and I. Reichlin made affordable Jewish and Greek texts of the Bible for the leaders of the Reformation.

M. Meruter began its translation activities from use in writings quotes from the Bible in German. In 1517, he began to translate large parts of the Holy Scriptures. In 1522, he completed the translation of the entire New Testament. Translation of the Old Testament, made by him using the publications of the Jewish and Greek Bible, as well as vulgates, went out with parts from 1523 to 1534.

Translation of the New Testament Luther recycled with its followers. He outlined his views in detail in Message about translation. The main translation principle of Luther proclaimed the priority of "the meaning of the text above liability"; He believed that in translation should be reflected the fundamental theological views of the translator, for which an explanatory insertion was added to the main text; Taking care of the clarity of the text, Luther focused on the spoken language, often used figurative expressions, sought to transfer the rhythm and poetic sound of the original. Based on his theological views, Luther in his own translation changed the biblical canon: from the Old Testament, he deleted non-canonical books, and from the New Testament - the Message to Jews and the Message of Jacob.

Shortly after the release of the Luther's Bible, Catholic translations of the Bible appeared, in many ways depending on Luther translation.

Luther's Bible Revision.

Edition 1545 reprinted in Germany until 19 V. However, the German language changed, and over time, the translation of Luther was incomprehensible. In 1863, at the Isaenha Church Conference on the proposal of biblical societies, it was decided to develop a new editorial office, which was supposed to be issued in modern spelling, while replacing outdated vocabulary and upgrading syntax; In addition, the editors were aimed at eliminating translation errors contained in publication 1545. The new text was to become one for all German Protestants.

Work on the text was carried out more than 100 years; In 1984, the Union of Evangelical Churches of Germany, the final edition of the Lutherova Bible was completed. Visited in the same year and used to date, the publication retains the balance between Luter's and modern translation principles, meaning primarily the understanding of the biblical text for the reader. The new version of the translation is used both in worship and religious education.

Protestant translations after Luther.

In parallel with the existence of the Luther Bible, starting from 17 V. Other biblical translations appear. Translations of 17-18 centuries. First of all, the specifics of Protestantism are reflected as such, as well as the confessional features of its individual varieties inside Lutheranism. In 19-20 centuries. Scientific, philologically verified translations appear.

The creators of "communicative translations" currently performing, primarily pay attention to the availability of translation language, less caring for the formal compliance with the original text. The meaning of the original is transmitted, as far as possible, it is clear and clear, including in cases where the word form, consumed translated, no longer correlates with a similar word formal.

New Catholic translations.

The most authoritative of German Catholics to 18 V. The translation of I. Ditenberger, based on official publications of vulgate and known as the "Mainz Bible" remained. From the turn of 18-19 centuries. Catholic translators increasingly pay attention to the features of the original biblical text. The greatest popularity of Catholics Germany received the first translation of the New Testament from Greek, made by Karl and Leander Van Essami. In 1830-1832 in Nuremberg, relying on the works of predecessors, Y.F. von Alloli published its version of the German Bible; The Bible of Alloli remained the most authoritative Catholic translation until the end of the 19th century. In the second half of the 20th century. Puttloh Bible (1956) and "Gerder Bible" (1965) are published; Both of these Catholic translations are made from the original languages.

The Second Vatican Cathedral (1962-1965), modernized many parties to the lives of the Catholic Church, allowed to use as liturgical national languages, and also recommended the implementation of new biblical transfers from the languages \u200b\u200bof the original, and the attraction of representatives of other Christian churches was welcomed. In fulfillment of solutions of the cathedral, the "translation of unity" (1979-1980) was created, addressed to the German-speaking reader; Canonical Old Testament Books here were translated from the Jewish and Aramaic text, and Secondary and New Testament - from Greek, without a special orientation for the text of vulgate; The translation of Psaltiri and the New Testament is carried out in conjunction with the Evangelical Church of Germany. This translation uses modern literary German language and is distinguished by scientific accuracy; He was given the status of the official text of the Bible for all German-speaking Catholic diceses.

French.

The first in the Epoch of the Middle Ages Full translation of biblical books into French - "Bible de Tu" - was created at the end of the 13th century. And for the 14th century. He enjoyed great popular among French and English aristocracy. Very important translation was Biblical Istoria - Implemented by Guyar de Moulin Extended Arrangement Stories scholastics Peter Comrest. In addition to the actual biblical text, it contained resumes, paraphrase and glosses from the Bible de Tu, as well as various types of other materials; This version of Franz. The Bible was spread in Northern France. The New Testament in Mullena was published in Lyon in 1474. Last recycled edition Biblical history A quarter of a century came out later (then followed by reprints 1510 and 1515).

The creation of the translation of the Bible with the languages \u200b\u200bof the original was consciously as an urgent need for Naughty Protestants (Switzerland); The translation performed by them was published in 1535. The option processed by J. Kalvin was published in Geneva in 1540; Subsequently, starting from 1546, several reprints of the Geneva Bible came out. Edition 1588 for a long time was used in the preparation of follow-up Protestant translations.

In the 2nd half of the 16th century 3 Catholic translations are created. In Luvan, the 1550 was published by Vulgati. In 1566, R. Benua was released, which is an adaptation of previous Bible translations, including the Geneva Bible; In 1578, in Antwerp, Benoit Bible was reprinted with corrections and sustained more than two hundred reissues.

In the 17th century French Protestants was once again reprinting Geneva Bible. However, after the Declaration of Louis XIV 1661, the edition of biblical transfers has become more difficult; in 1678, 7 years before the cancellation of the Nange Edic About violenceIt is interrupted.

Two significant publications of the Bible were released in the Netherlands: in 1669, the Geneva Bible was reprinting in Amsterdam with extensive comments; In 1707, the Utrecht Pastor D. Martin published a translation, preserving Calvinist dogmatics, but at the same time considering and achieving the modern researchers to him.

Martin's Bible was twice (in 1724 and 1744) Fixed J.F.osterwald, the Pastor of the Neuker. Translation of 1744, despite the individual flaws, was successful until the end of the 19th century. Passed four dozen publications.

In the 17th century Catholics produced several editions of the New Testament. The leading role in this work was played by the Monastery of the pore-piano. One of the coordinators of the translation carried out in Pori-Piano, I.L. L. Madre de Sasi, for 12 years, starting from 1672, published a translation of 10 Old Testament books. After his death, which followed in 1684, the translation of the entire Old Testament was completed by his like-minded people from this monastery. Thus, from 1672 to 1693 one of the most perfect French biblical transfers was published. The Bible de Sasi, replacing the Louvenan Bible, remained the most authoritative French version of the Holy Scriptures during the 18th and 19th centuries.

From 1701 to 1716 L. De Quarry published in Paris and Reims a Bible as part of 32 books, providing text with literary notes. Almost at the same time, 1707 to 1716, Bennedkintin O. Kalme is published in Paris 26 volumes lit. Comments to all Old Testament and New Testament books. In 1748-1750, the so-called Vanassian Bible comes out - a 14-volume publication prepared by Abbat A.F. de Vassath. In this translation, preceding experiments were taken into account and improved; However, this translation was available only to the clergy and high-ranking laity, as well as in libraries.

In 1894, the 1st volume of the biblical translation of O. Krampon, Amiena Canonika, is coming out; The translator died in the same year, so his work was completed with 4 Jesuit priests, and after 10 years the final, 7th, volume was released. The translation of Campon became the first Catholic translation with the languages \u200b\u200bof the original. The reaction to this work was restrained, subsequently a number of corrections were made; For all that, however, Franz. Catholics received the Bible translation, which is to gray. 20 V. remained the most authoritative.

During the 19th century In Europe, several biblical societies were organized in the Protestants, originally published old translations, without exposing them to any significant editor; The exception was the Lausanne Bible, as well as translations of the Cong, flight and Darby.

The Lausanne Bible was published in 2 parts: in 1839 the translation of the New Testament was released, from 1861 to 1872 - the Old Testament. In comparison with the translation of Osterwald, more than 700 new words appeared in the Lausanne Bible, which undoubtedly enriched the French biblical lexicon. L.Sgon, Professor of the Theological Faculty in Geneva, in 1874 released the translation of the books of the Old Testament in Paris and Geneva, and in 1880 in Geneva - the New Testament. From 1874 to 1881 in Paris, the Professor of the Strasbourg of theological Faculty of E.G. Grays was published a full biblical translation; The volume of the publication was 16 volumes, the text of the Bible was accompanied by extensive comments. This publication was not widely accessible and not gained widespread and popularity, but a significant role was played with regard to the study of the text of the Bible.

In 1859 J. N.Karby, the founder of the community of Plymouth brothers, published in Veve (Switzerland) and in Saint-Agrev, the new Testament, made at a high scientific level. During the lifetime of the translator, the Old Testament was not published, but 3 years after the death of Darby, the publication is incorporated, including the Old and New Testament in its translation.

In 1884, on the initiative of several synodes of the French Reformed Churches, the Audisavald Bible was launched. The work lasted a quarter of a century; The new edition saw the light in 1910; Edit in some cases was insignificant, first of all it refers to the most frequently cited fragments.

By the century of its foundation (1818), starting from 1911 and 1947, the Protestant biblical society in Paris began to prepare a new edition of the Bible. This translation called the "Bible Century" was published by separate books since 1916; Translation activities participated in the leading biblies of reformat churches.

At the end of the 19th - early 21 century. Repeatedly corrected and reprinted the Bible of the CUT. The newest publication was carried out by the combined biblical societies in 2002.

Up to 1950 most popular Franz. Catholic translation remained the Bible of Campon. In the following decades, this translation was revised three times.

In 1973, the Bible E. Site and J. Trenka came out; Publications preceded 25 years of work; During this time, transfers of individual biblical books were published.

Since 1965, the publication of the so-called ecumenical translation, carried out on the initiative of representatives of various Christian churches, begins. In 1987, under the auspices of the United Biblical Societies, the full ecumenical French translation of the Bible came out.

A sample of an unconventional approach to the translation of biblical texts is published in 1985 by the combined biblical societies Bible in spoken French. Having the goal to make an affordable sacred writing, even those who do not have the deep knowledge of French, translators took advantage of the works of Language of Language, which in the 1950s at the request of UNESCO were marked by the borders of the Basic French Language. For this reduced language, a limited dictionary is typical (approximately 3.5 thousand words), short sentences, simplified verb lodge. The translation was completed by 1993, the publication took place in 2000.

Another experimental biblical translation was released in 2001 by the publishing house Bajar. The publication is focused on modern cultural realities and sets itself the task of attracting readers brought up outside the Christian culture. The path to solving the problem of the task is seen in the refusal of traditional church vocabulary and phraseology.

Spanish.

As a result of the activities of the Inquisition from many Spanish and Catalan manuscripts of the epoch preceding the reformation, minor fragments have been preserved, therefore for 16, 17 and most of the 18th centuries. Only Protestant Bible translations into Spanish are known.

The full translation of the Bible was first created by K. de Reina, Protestant-emigrant; He came out in Basel in 1569. The basis for the new covenant was primarily the edition of Erasmus Rotterdam, for the Old Testament - the Jewish publications of the Bible. In 1602, the Riine Bible was reworked by K. De Valera, taking into account the original texts and under the name of the Bible Ryna - Valera with minor changes reprinted up to the present. time. The experience of creating a single translation of the New Testament for Spain and Latin America (Hispano-Ame Ricana, 1917) was unsuccessful.

The first Catholic translation of the Bible into Spanish, made from Vulgate F. Sio de San Mighel, was released in 1793. F.Tresa Amate (1825) was also made with vulgates (1825). Both versions were repeatedly reprinted throughout the 19th century.

Official Catholic translation with the languages \u200b\u200bof the original was performed by E.N. Fuster and A. Kolunga and published in 1944. In 1975, the so-called new Spanish Bible A. Sockel and X. Mateos were published; In 1977 published a recycled publication.

In 1966, a new covenant was released in the conversational Spanish, made for the mission to the lat. America. In 1992 published a revised version of the popular Bible.

Italian.

The first translations of the Bible into Italian refer to the 13th century, but they did not reach us.

The first full printed Bible saw the light in Venice in 1471; Translation was performed by N. Malermi, the original was the original Vulgate. For three centuries (up to 1773), the Bible Manels was reprinted 31 times.

In 1532, the Italian Humanist A. Brucholi published the Bible, taking the lat. Translations from Pagninus and Erasmus Rotterdam; In 1559, this translation was banned. Meanwhile, in 1562, the Barcholi Bible was reworked in Geneva and acquired great importance for Italian Protestants emigrated to Switzerland.

In 1538, the translation of the Dominican Order was published, which was focused on Vulgatu. The only translation of the new Testament made with Greek. Language, was a translation of Protestant M.Tofilo (1551).

Within two centuries, from 1568 to 1768 in Italy, the publication of the Bible in the national language was prohibited; For this reason, the further history of translations is again associated with Protestantism.

The leading role was played by the translation performed in Geneva Italian Giovanni Diodati (1607). In 1641, Diodeaty revised its translation; In this form, his Bible became generally accepted from Italian Protestants. In the 17th century In Germany, further processing was repeatedly issued. Revised versions of diodeat transfer were distributed at 19 V. British and foreign biblical society. In 1924, J. Luzzi subjected this translation of the cardinal revision; His version of the translation retains its value in our day.

In 1781, the official Catholic translation of the Bible, performed by A.Martini, was published; Vulgate was taken as the original text. The translation of the Gospel and Acts of Apostles, carried out by order of the BLI society, was widespread. Jerome and published since 1902.

In 1968, the Ecumenical Bible of Concordat was published, which was the result of cooperation between the Catholic, Protestant, Orthodox and Jewish theologians. In 1975, Italian translation of the French Ecumenical Bible came out.

By request of the conference of Italian bishops, Catholic S.Garofalo created a new version of the Italian Bible (1971). In 1992, a translation from the Greek gospel and the acts of the Apostles, made by A.Girland, was published in 4 volumes.

The ecumenical translation of the Bible into spoken Italian was performed in 1985.

Bible translations into other languages \u200b\u200bof the world

By the number of translations to different languages \u200b\u200bof the world, the Bible is still ranked first. According to the German Biblical Society (G.Stutgart, 1995), the largest number of sacred writings (approx. 600) was carried out in the languages \u200b\u200bof the peoples of Africa (for example, in Amharic (Ethiopia), the Bible was published in 1840 British and foreign biblical society). In North and South America - more than 400 languages; In Australia (together with the Pacific Islands) - approx. 300. In Asia, translations are made in more than 500 languages.

Bible transfers to Japanese were performed from the middle of the 16th century, but they were not preserved. The oldest of the biblical transfers came to 1837 (got into Japan not earlier than 1859): Some New Testament books were translated by a Prussian missionary KF. Intensive work on the translation of the Holy Scriptures to the Japanese language begins only with the last third of the 19th century. The first full translation of the Bible was made by the efforts of the American Presbyterian missionary J. K. Hepbern and its European and Japanese employees: in 1874-1880 the translation of the New Testament was prepared, by 1888 - the Old Testament. In 1910-1917, the Bible was published in which the revised text of the New Testament and the text of the Old Testament of 1888 were published; This edition remained the most authoritative until the middle of the 20th century.

In 1867, the founder of the Orthodox Mission in Japan Ieromonah (later Metropolitan) Nikolai (Casatkin) began to transfer the Bible to the Japanese language. In 1901, the new Testament was issued; Mer. Nikolai also translated the most important fragments of the Old Testament.

In 1951-1955, taking into account the changes that occurred in the Japanese language, a new translation was carried out by the Japanese biblical society; The translators group headed Tsur Sanzi, the translation was made with Heb. and Greek. languages. In 1987, an ecumenical (Catholic-Protestant) Bible translation was released.

The first translations of biblical texts to Chinese refer to the middle of the 7th century, they were fulfilled by Nestorian missionaries. Separate parts of the Holy Scriptures were translated by Catholics at the end of 15 - early 16 V. In the 19th - early 20th century Numerous Protestant, Catholic and Orthodox translations of the Bible (or individual books) appeared in Chinese. In 2001 Chinese authors with Heb. and Greek. Languages \u200b\u200bwas performed "New Translation".

Fedor Lyudovsky

Literature:

Canonical gospel / Lane With Greek. V.N. Kuznetsova, ed. S.V. Lyodov and S.V. Tishchenko. M., 1993.
Metzger B. Textology of the New Testament. M., 1996.
Biblical encyclopedia. M., 1996.
Chistovich I.A. The history of the translation of the Bible into Russian. M., 1997.
Metzger B. Canon New Testament. M., 1998.
Sinilo G.V. Ancient literature of the Middle East and the world of Tanah(Old Testament). Minsk, 1998.
Alekseev A.A. Textology of the Slavic Bible. St. Petersburg, 1999.
Grilyez L. Archeology of text: Comparative analysis of the Gospels from Matthew and Mark in the light of the Semitic Reconstruction. M., 1999.
TOV E. Textology of the New Testament. M., 2001.
Tsurban R.K. Slavic Bible Transfer: Origin, Text History and Essential Edition. SPB., 2001
Metzger B. Early translations of the New Testament. M., 2002.
Yurevich D. Prophecies about Christ in the manuscripts of the Dead Sea. St. Petersburg, 2004.



Louis Segon, traditional biblical text on the phone.
Enjoy this Bible: Louis Segon Bible!

The Bible is the Word of God, the Bible reflects the relationship between man and God? S Path of Freedom, Love and Joy for People. The Bible binds the truth and the will of God? S answer to all your questions. Read the Bible well!

If you want an older version, but very valid from the Bible and is looking for an almost literary language of translation and rich vocabulary, this is a version for you.

Louis Segon was Swiss theologian Liberal Protestant orientation, which wrote the Bible in French at the end of the 19th century. His first publication was in 1874 and there were several changes.

In this application you will find a very correct version of the original, the translation of exceptional accuracy!

The Holy Bible is divided into two main parts: Old and New Testament. Each book is divided into chapters and poems then.

The Old Testament was written in Hebrew and Aramaic and has 46 books: Books Being, Exodus, Levit, Numbers, Deuteronomy, Books of Joshua, Judges, Two Books of Kingdoms, Two Books of Kings, Chronicles, Ezra and Nehemia, Esther, Book Iova, Proverbs then? Ecclesiast, Solomon Song, Isaiai Books, Jeremiah, Book of Plach, Ezekiel, Daniel, Osi, Joyl, Amosa, Avvakum, Iona, Miechia, Nauma, Avvakum, Sofony, Aggeya, Zechariah and Malachi, then Psalms, Judith, Tobias book MacKavaev.

The New Testament was written in Greek and includes 27 books: Four Gospels (Matthew, Mark, Luke and John), Acts of Apostles, Letters to Romans, Corinthians, Galatians, Ephesians, Philippians Colossean, Thessalonicians, Timofey, Àtite, Filimon , Jews, letters of Jacques, Peter, John, Judah and Apocalypse).

Olivetan - "Modest Translator" of the French Bible

On September 13, 1540, the police broke into the Colena Pellenka's house. In the secret room, the police found suspicious documents, among whom was a big book. On the second page of this book stood the inscription: "Pierre Robert Olivetan, a modest translator." It was the Walden Bible! Collen Pellenka was arrested, accused of heresy and burned alive.

At that time, in France, as in the whole of Europe, the Catholic Church was furiously pursued by reformers, seeking to negotiate their "insidious" teachings. One of them, Guyoma Failel, was firmly intended to spread among the French-speaking people the views of Martin Luther, the leader of the Reformation. Failers, who lived in Dauphine, the area in the south-east of France, knew that a printed word was playing a decisive role in the struggle for the minds of people. To achieve your goal, he needed brochures, treatises, as well as the Bible. But who agrees to allocate money for their publication? Maybe the Waldens who were holy honored the Bible, talked about her teachings to others and were not connected with any church?

Synod in Charforane

In mid-September 1532 Valdensky barba(pastors) convened the Synod, or the meeting, in Charforane, the village near Turin (Italy). Prior to that, over a number of years, a religious dialogue was held between the Waldens and Reformation figures. On this synod invited Fineel and others. Waldenses wanted to find out if their teachings were consistent with those who preach Luther and his followers.

The eloquence of Fineel in Charforane had an action. When barbawaldenses showed him old handwritten Bibles on his dialect, Failel convinced them to allocate funds for the publication of the Bible in French. Unlike the translation performed by Lefevrom D'Ethapel from Latin Vulgate in 1523, this translation was planned to be done with Jewish and Greek. Who could cope with such a task?

Failel knew the right person. They had a young teacher from Picardia, the Region in the north of France, named Pierre Robert, whom everyone called Olivatan. Olivetan, cousin Jean Calvin, was a reformer and earned a reputation as a reliable person. In addition, he diligently studied in Strasbourg languages \u200b\u200bon which the Bible was written.

Like the factory and many others, Olivetan was hiding from persecution in Switzerland. Friends stacked him to take a translation. He refused several times, but in the end agreed to translate the Bible into French, relying on Jewish and Greek texts. At the same time, Waldenses were allocated to the Bible edition of the Basinal Money - 500 gold coins of 800 required!

Raven and Solovy

At the beginning of 1534, returned to the Alps, Olivetan surrounded by the books he called "silent teachers," began to be transferred. His library would envy any modern biblist. At his disposal were Syrian, Greek and Latin Bible, Rabbian comments, textbooks on the grammar of the Chaldean language and many other books. Moreover, he had the original Jewish text of the Bible, published in Venice.

Although Olivetan, working on Christian Greek Scriptures, or the New Testament, relied on the French translation of Lefevra d'Etapl, he often applied to the Greek text of Erasmid Rotterdam. When transferring Olivetan, she picked up the words so as to weaken the effect of Catholicism. For example, instead of the word "bishop" he used the word "warden", and instead of the word "church" - the word "meeting".

Jewish Scriptures, or Old Testament, Olivetan decided to translate from the original language literally. Somehow, he said that he said that the translation from Jewish to French looks like attempts to "teach the Sweethew's Solovna singing the song of a hoarse crow."

In the Jewish text olivetan thousands of times met God's name in the form of Tetragrammaton. He translated his word "eternal", and this expression later passed into various Protestant translations of the Bible in French. However, in several places, he used the name "Jehovah", for example in Exodus 6: 3.

February 12, 1535, after only a year after the start of work, the translator announced its completion. Since he acknowledged that "for a long time, it carried this burden [translation]," on 1534-1535, it was obviously the culmination of a continuous labor-intensive process. "I did everything that was in my power," said Olivetan modestly. Now it remained to print the first French Bible, with which the translation of the original was rejected.

In Pyro workshop

Pierre de Hungal, known as Piro Picar, friend of the Faelel and Supporter of Reformation. After the Catholic Church arranged at him, in 1533 he fled from Lyon to Neuchatel (Switzerland). For money Waldens, he began to print a lot of "subversive" literature. For example, in his workshop, posters were printed, condemned Mass, and some of them reached the king of France Francis I, who was a Catholic.

De Hungal again began to work. This time he began to print the Bible. In order to speed up the process, four to five people worked on two machines: some type printed forms were typing, while others imprinted pages. Finally, on June 4, 1535, De Hungal signed the publishing page of the Bible of Olivetan. In the preface it was said that the translator devoted this work to the unfortunate believers, which "burdened and crushed" the burden of "meaningless traditions".

The Bible turned out to be gorgeous. The text on a simple and beautiful language was divided into two columns, divided into chapters and paragraphs and recruited with a clear, elegant gothic font. Comments on the fields testified to the high mastery of the translator. Entrance comments, applications, tables and poems did this work even more valuable. At the end of this Bible, a short acrosth was printed: "Waldens, what the good news is carried, wealth is given to the world."

Unclaimed masterpiece

Overweight in the past, today the translation of Olivetan is recognized as a real masterpiece. In addition, this work served as the basis for the Protestant translation of the Bible for three centuries.

The Olivhetan Bible was printed by a circulation of about a thousand copies, but it was poorly sold. Why? The fact is that at that time the books trade was poorly developed, besides, the French language has undergone significant changes. Finally, the massive five-kilogram book was inconvenient for the wandering preachers and for those who were forced to read her secret.

Although, as mentioned at the beginning of the article, one copy of the Bible Olivhetan did the way from Switzerland to France, the Colena Diackland house, in general, this work was commercial failure. Even in 1670, almost a half century, the Bible of Olivetan could still buy in the bookstore in Geneva.

"Unknown from nowhere"

Olivetan performed his work, and forgot about him. Later, he published his revised translation of the New Testament and parts of the Old Testament under the fictional names. He also dedicated himself to another hobby - learning children. He reprinted his "instruction for children" (Instruction Des Enfans) - a book that contained moral lessons and was a lettering fully based on the Holy Scripture. One of the pseudonyms of Olivetan was Beliemem de BelimakWhat does "unknown from nowhere mean."

Olivetan died in 1538, perhaps in Rome, when he was a little over 30 years. Today, few people know about what an important role in the spread of the Bible in French played this young scientist from Picardia. Not in each dictionary meets his name. But, perhaps, this is what the "modest translator" wanted Louis Robert on nicknamed Olivetan.

[Footnotes]

At birth, Louis Robert called him, but later he took the name Pierre. The nickname of Olivetan was given to him, perhaps because he, working for a long time, burned a lot of olive oil in the lamp.

[Information about the illustration, page 18]

Archives De La Ville De Neuchâtel, Suisse / Photo: Stefano Iori

[Illustration information, page 19]

Left Photo: Alain Leprince - La Piscine-Musée, Roubaix / Courtesy of the Former Bouchard Museum, Paris

Center and Right: Société de l'Histoire du Protestantisme Français, Paris

[Information about the illustration, page 20]