Bible in Tatar to read. The Bible can now be read in Tatar. Father Alexander, what is the uniqueness of this publication?

The Bible Translation Institute has completed work on the first-ever complete translation of the Bible into Tatar. On May 26, 2016, his presentation took place. Today we will tell you the story of a scripture translation.

Scripture christian church

The Bible, or Holy Scripture of the Christian Church, is a collection of inspired books of the Old and New Testaments written by different authors from the 13th century. BC R. at the end of I century. according to R. X. The books that make up the Old Testament were written before Hebrew in Hebrew and Aramaic, and the books of the New Testament were in the second half of the 1st century. Christian era in Greek, which at that time was the language of interethnic communication in the Eastern Mediterranean and some other countries. The fact that the words of the Lord Jesus Christ, spoken by him in Aramaic, were written by the holy apostles in a translation into another language, indicates that the Holy Scripture is fundamentally translatable, it can be addressed to every person in his native language. The gift to “speak in other languages” given to the holy apostles on the day of Pentecost also testifies to this, so that “everyone heard them speaking in his own tongue” (Acts 2.1-12).

Bible translations

Already in the Old Testament era (in the 3rd century BC) the sacred books of the Law and the Prophets were translated into Greek, Aramaic translations (targums) of the Hebrew books are no less ancient (fragments of the 2nd-1st centuries were found among Qumran manuscripts to R. X.). The words of the book of the prophet Nehemiah (8, 8) describing the events of the 5th century BC, “and they read from the book, from the law of God, clearly, and attached the interpretation, and the people understood what was read” in the Jewish tradition was understood as evidence of reading a Hebrew text with translation and interpretation in Aramaic. It is not surprising that in the Christian Church, already in the ancient era, translations of books and the Old and New Testaments appeared. Since the end of the 2nd century known translations into Latin and Syriac languages, from the III century. - in the Coptic language, from the IV century. - in Gothic, from the V century. - in Armenian, Georgian and Aghvan (in Caucasian Albania) languages. Around the same time (IV – VI centuries), the earliest translations into Ethiopian (preserved only in late manuscripts), Persian, Sogdian, Nubian (only fragments are known) belong; unfortunately, only an impressive list of translated books has been preserved from a translation into Chinese in the 7th century; in the eighth century translations were undertaken into Old English and Old German, in the IX century. Scripture books were translated into Church Slavonic and Arabic. Due to the fact that some translations were lost (like Chinese), preserved in fragments or in late lists, found only in very recent times (like Agwan), we can assume that there were even more translations in the first millennium of the Christian era. It should also be noted that several translations of the same books were made into some of the listed languages, this was caused by a variety of dialects, confessional differences, the desire for perfect translation or some practical needs. Translations (especially the books of the Old Testament) were not always made from the original language, often already used authoritative translations were used. Undoubtedly, in many cases, even before the appearance of a written translation into one or another language, an oral biblical sermon was performed on it. For example, it was performed in Arabic long before the appearance of the written Arabic translation, as evidenced by the numerous parallel passages in the Bible and the Qur'an, as well as the extremely high rating given in the Qur'an to the “Scriptures” of Jews and Christians (see: Bible and Qur'an: Parallel places. M: IPB, 2005).

The rapid development of Bible translations into European languages \u200b\u200bbegan with the spread of printing (XV century), and especially after the Reformation (beginning of the XVI century). At the same time, in the era of great geographical discoveries, new translations appear in the languages \u200b\u200bof Asia, Africa and America. In Russia in the XIV century. a vivid example of Christian preaching in the traditions of the ancient Church was the ministry of St. Stephen of Perm, who created the Zyryan alphabet and translated the Biblical and liturgical texts into the Zyryan (Komi) language. Christian enlightenment and translation activities among the peoples of the Volga region, the Urals, Siberia, the Caucasus, the Far North and the Far East (including Japan), as well as Alaska and the Aleutian Islands received significant development only in the 19th century. It was carried out both by Bible societies (Bible translation), and by special institutions of the Russian Orthodox Church, most of which were associated with Kazan and its theological schools (in addition to Holy Scripture, religious and religious books were translated for church needs). Since the beginning of the XIX century. Until 1917, translations of individual Bible books into several dozen languages \u200b\u200bwere carried out, as well as a complete translation of the Bible into Russian.

After 1917, for 70 years no serious biblical work was possible in our Fatherland. For 30 years (1927-1956) the Bible was not published at all, the Bible and the New Testament publications undertaken in subsequent years in Russian were almost inaccessible to believers. Most of the biblical books that found their readers in the Soviet Union were illegally imported from abroad. Also abroad, the idea appeared to resume work on biblical translations into the numerous languages \u200b\u200bof the peoples of the Union into which the Bible was not translated or became practically inaccessible.

Bible Translation Institute: Creation, Getting Started

To work on the translation, publication and dissemination of Holy Scripture in the non-Slavic languages \u200b\u200bof the peoples of the USSR, the Bible Translation Institute (IPB) was established in Stockholm in 1973. His first publications were reprints of pre-revolutionary publications, which could only be obtained in foreign libraries. In most cases, such publications had more scientific than practical significance: over the past decades, the graphics and writing system of many languages \u200b\u200bhave changed, the literacy level of their speakers has completely changed during the Soviet years, original and translated literature appeared in many languages, and literary languages \u200b\u200boften become not the dialects into which the pre-revolutionary translations were undertaken. The reprint of the Tatar (Kryashen) translations of the Four Gospels (1908) and Psalter (1914), released already in the first year of the Institute’s existence, was a happy exception: these translations remained in demand in the church environment and continue to be used today. However, very soon the need to create a new, non-confessional translation of the Bible into the Tatar language was realized, which has not only an ancient literary tradition, but also a rich modern fiction and scientific literature. This translation is intended to replace the obsolete, using Arabic script and Quranic terminology, Tatar translations of the 19th century, completely inaccessible to the modern reader and, moreover, like the Kryashen translations that have not reached their full potential, especially with regard to the Old Testament translation.

Tatar project of the Bible Translation Institute

In 1975, the IPB began work on a new translation, and the translator was the Tatar journalist and writer Enver Galim (1915-1988), who lived in New York, who had once studied Tatar language and literature at the Kazan Pedagogical Institute. The theological editor of this translation was the English biblical scholar Simon Crisp (who later became a consultant to the project), the philological editor was the German scientist from Columbia University Gustav Burbil (1912-2001), the author of “Grammar of the Modern Tatar Language”. The publication of the Four Gospels and the Acts of the Holy Apostles in the translation of E. Galim, who translated the entire New Testament and a significant part of the Old Testament, was published in Stockholm in 1985. After his death, the Kazan linguist Iskander Abdullin continued (1935-1992).

A new stage in the preparation of the Tatar translation began in the 1990s, when the activities of the Institute were transferred to Russia. Biblical scholars and linguists from the Summer Institute of Linguistics (51b), some of whom settled for this purpose in Kazan, as well as a consultant from the United Bible Society, joined in the work on the Tatar project. Gradually, a new translation team gathered and began work on the texts left by the translators who had passed away. Writers, members of the Tatarstan Writers' Union, editors of book publishers, and employees of the Institute of Language, Literature and Art named after G. Ibragimova (IALI) of the Academy of Sciences of Tatarstan, teachers of Kazan Federal University. The result of this collaboration was a complete translation of the New Testament, published in 2001.

At the same time, work was underway on individual books of the Old Testament; in 1999, Proverbs and Ecclesiastes were published, in 2000 - Esther, Ruth, and Jonah, in 2003 - Genesis, in 2007 - the Pentateuch.

In preparation for printing the full text of the Bible, all previously published texts were verified and corrected. Translators and editors, including specialists in biblical theology, Hebrew, Greek and Tatar languages, sought to ensure that the translation corresponded to the meaning of the original and at the same time give the reader a text that was clear and consistent with the literary norm of the Tatar language. The original was taken by recognized critical publications - Biblia Hebraica Stuttgartensia for the Old Testament and Nestle-Aland Novum Testamentum Graece for the New Testament, and all important cases when the text corresponds to other sources used were mentioned in footnotes. The translation was peer-reviewed at the Institute of Language, Literature and Art. G. Ibragimov Academy of Sciences; Republic of Tatarstan and the Institute of Philology and Intercultural Communication of Kazan Federal University, as well as church peer review in the Tatarstan Metropolis of the Russian Orthodox Church. The book was published under the stamp of the Institute of Linguistics of the Russian Academy of Sciences. To achieve maximum linguistic naturalness, the Tatar translation was edited by experienced philologists and stylists. An important part of the procedure was also the semantic testing with the participation of native speakers, which was necessary to test the understanding of the text of the translation by future readers.

Published in March 2016, the Bible in the Tatar language became the 6th full edition of the Holy Scripture in the languages \u200b\u200bof the indigenous peoples of Russia, after the Russian, Chuvash, Tuvan, Chechen and Udmurt translations. The Tatar language, the second language of the Russian Federation by the number of speakers, the state language of the Republic of Tatarstan, is among the languages \u200b\u200bthat have a complete translation of the Bible, the most translated book in the world (currently there are full translations of the Bible into 565 languages).

History of the translation of the Bible into the Tatar language

The translation of the Bible into the Tatar language has more than two centuries of history. The first editions of the Holy Scriptures, classified in bibliographies and library catalogs as translations into the Tatar language, appeared at the beginning of the 19th century. at the initiative of members of the Edinburgh Bible Society, who arrived in Russia and prompted Emperor Alexander I to create the Russian Bible Society, which was set the goal of translating the Holy Scriptures into Russian, as well as into other languages \u200b\u200bof the indigenous peoples of the Russian Empire. Translations intended for the Tatars were carried out by the Scottish mission, which settled in Karas in 1802 near Pyatigorsk, and printed in Karas and Astrakhan, where the mission moved in 1815 and continued there until 1825. Until the middle of the 19th century. the name "Tatar language" correlated with many Turkic languages \u200b\u200bof the peoples of Russia. It was also used to designate the language of these first biblical translations, made into a high literary language common to the Kypchaks (also called “Türks”) and published in the graphic based on the Arabic alphabet, which was used to transmit Turkic literary texts for several centuries, probably starting since the middle of the XIII century, when the Bulgarian poet Kul Gali created a poem on a biblical story - in its Quranic interpretation - “Kissa-i Yusuf” (“The Legend of Joseph”).

The Scottish mission published the Gospel of Matthew (Karas, 1807), the Four Gospels (Karas, 1813), the Psalter (Astrakhan, 1815, 1818) and the New Testament (Astrakhan, 1818; in 1820 it was reprinted in an adaptation for the Orenburg Tatars, it is noteworthy that it was published earlier than the first Russian translation of the entire New Testament, which appeared in 1821). Work was also underway on other Old Testament books. The translator was Henry Brighton (VgipGop) (1770-1813), after his death the texts were prepared for publication and edited by John Dixon and Charles Frazier, one of the consultants was Mirza Muhammed Ali (Alexander Kasimovich) Kazem-Beck (1802-1870).

All these translations are considered in the scientific literature as "Tatar-Turkish", "Nogai", "Kyrgyz", but, according to E.R. Shadow-sheva, although they are not “structurally” executed in the Tatar language, they nevertheless belong to the Tatar cultural heritage as intended for the Tatar reader. Somewhat earlier, the baptized Tatar, lieutenant of the Astrakhan battalion Alexander Shendyakov, the Gospel of Matthew was translated into his native language (possibly Nogai). This translation, submitted by the Astrakhan bishop, was sent by the Holy Synod for review to Kazan, where in 1785 it was considered by a special commission established by Archbishop Ambrose (Podobedov). According to the commission, “although the translation turned out to be written in the Tatar letter, it does not have many adverbs, verbs, and the moods and conjugations in it, and there is almost no similarity to the Tatar conversation here.” Curious is the very fact of an assessment of this unexploited translation of the 18th century. from the point of view of the possibility of its use for the needs of the Volga Tatars and the involvement of experts in the Tatar language from the clergy of the Kazan diocese in its evaluation.

New editions of translations into "Türks" were prepared by the Translation Committee, opened in 1847 at the Kazan Theological Academy, whose members were, in particular, A.K. Kazem-Bek (until 1850), N.I. Ilminsky and G.S. Sablukov. The Committee published the Four Gospels (St. Petersburg, 1855), Aeanias, Epistles and Revelations (St. Petersburg, 1861), the Psalter (St. Petersburg, 1862, 1869). These publications, although partly intended for distribution among Orthodox Tatars (Kryashen), as well as publications of the Scottish Mission, were published in graphics based on the Arabic alphabet and are entirely focused on the use of the Tatar book language, Quranic religious terminology and onomastics.

The idea of \u200b\u200btranslating biblical and liturgical texts not into the language of the Tatar high culture, but into a language close to the spoken language, was rattled for the first time was formulated in 1856 by N.I. Ilminsky. He proposed using Russian rather than Arabic terms to denote Christian concepts, and developed an alphabet based on the Cyrillic alphabet for the Kryashen publications. The first Kryashen edition was “Primer, a brief sacred history, abridged catechism, moralizing, and prayer” (St. Petersburg, 1861; Kazan, 1862; revised edition: Kazan, 1864). Soon, the Book of Wisdom of Jesus the Son of Sirakhov (Kazan, 1864; reprint 1874, 1879, 1885, 1900, 1913) and the Gospel of Matthew (Kazan, 1866) were translated and published. After the creation of the Brotherhood of St. Gurius at the Kazan Cathedral Cathedral, and under it the Translation Commission (headed by N.I. Ilminsky), subordinate in 1875 directly to the Orthodox Missionary Society, many dozens of Kryashen liturgical and religious services were prepared and published in Kazan. educational books, including the Psalter (1875; reprint. 1891, 1903, 1914), the Four Gospels (1891, reprint 1892, 1894, 1898, 1907, 1908), Aeanias of the Holy Apostles (1907), Apostle in the Kryashensky language: Sunday and festive apostolic readings (1907). For these publications, intended for liturgical use, the Greek texts of the Old and New Testaments, traditional for the Orthodox Church, were used as a source, and much attention was paid to the correspondence of translations to Church Slavonic texts.

Interestingly, in the process of his translation and editorial work on Kryashensky and other new translations, N.I. Ilminsky paid much attention to comparing the Church Slavonic text with the Greek. He published his observations in a separate book, and also proposed his revision of the Church Slavonic translation of the Gospel, based on the texts of ancient manuscripts. These his works, undeservedly forgotten, retain their scientific and practical significance to this day.

Translations N.I. Ilminsky, his employees and followers continue to be successfully used in the Kryashensky parishes and in general in the Kryashensky environment to date. Now, by analogy with Church Slavonic books, they are often referred to as church-Kryashen translations, which accurately reflects their confessional character. In the late 1990s.

The Russian Bible Society resumed work on the Kryashen translations of the Holy Scriptures, and the Cathedral Messages (St. Petersburg, 2000) and the New Testament were published. (St. Petersburg, 2005).

Of particular interest is the fact that after the successful development of the publication of books for Cyryas based on Cyrillic alphabet and with established special Christian terminology, earlier biblical translations using the Arabic alphabet and Quranic terminology continued to be reprinted in Kazan (for example, the revised edition of the New Testament prepared by I. F. Gottwald and companion C. Saleman, published in 1880, reprinted in 1887 and 1910). The separation in translation and publishing activities on the basis of confession of the addressee remained until the very last pre-revolutionary years, and not only in the preparation of publications by Bible societies. So, for example, in the Translation Commission under the management of the Kazan school district, created in 1907, R.P. Daulei, and for all other Tatars (“Muslim Tatars”) - the chairman of this commission N.F. Katanov.

The publication prepared by the IPB of the full text of the Holy Scripture partly continues the tradition of publishing non-confessional translations into the Tatar language, laid down by the first translators at the beginning of the 19th century. and continued by the translation committee at the Kazan Theological Academy in the middle of the XIX century. (with the participation of N.I. Ilminsky and G.S. Sablukov) and the Translation Commission at the beginning of the XX century But at the same time, a cardinal change in the linguistic and general cultural paradigm was taken into account: the translation was carried out in a modern literary language, the norms of which have developed over the past decades. This is a universal language of education, science and culture, which could not be a refined language of the 19th century that was not widely used, dating back to the “common Turkic” literary language.

We hope that the translation will find grateful and interested readers, serve their spiritual and cultural enrichment, and contribute to a beneficial inter-religious dialogue in the Republic of Tatarstan and beyond.

Bible editions of the Tatar Bible Translation Institute

1973 Four Gospels (reprint ed. 1908), Psalter (reprint ed. 1914)
1985 The Four Gospels and the Acts of the Apostles
1995 Gospel of John
1997 Psalter (reprint ed. 1914)
1998 Acts of the Apostles
1999 Book of Proverbs of Solomon and Book of Ecclesiastes
2000 Books of Ruth, Esther, Jonah
2001 New Testament
2003 Genesis
2004 Gospel of John (reprint ed. 1995)
2007 Pentateuch
2009 Matthew Gospel (reprinted from the New Testament ed. 2001)
2015 Gospel of John (with parallel Russian translation) Bible 2015

Some Facts About Bible Translations in the World

In total there are about 7000 languages \u200b\u200bin the world
For the first nineteen centuries after R.H. translation of the Bible or parts thereof appeared in 620 languages
By the end of XX century. translations are made in approximately 2400 languages
There are no translations of any biblical texts in more than 4 thousand languages
Complete Bible translated into 565 languages
New Testament translated into another 1324 languages
Parts of the Bible translated into approximately another 1,000 languages

The Bible Translation Institute (IPB) is a Russian scientific organization engaged in the translation, publication and distribution of the Bible in the languages \u200b\u200bof non-Slavic peoples living in Russia and in neighboring countries. These peoples (85 million people) have various cultural and religious roots and speak more than 130 languages. The number of carriers of some of them is millions, others are owned only by several thousand and even hundreds of people. Some languages \u200b\u200bhave a long literary tradition, while for others, writing was created more recently. The goal of the Bible Translation Institute is to create an accurate and theologically correct translation to bring the content of the Bible to the modern reader. Currently, IPB coordinates the work of 40 translation groups, prepares for translation translations, holds seminars for translators and theological editors, and distributes its translations in print, audio and digital formats.
the link.

) - a Russian scientific organization engaged in the translation, publishing and distribution of books of the Old and New Testaments in the languages \u200b\u200bof non-Slavic peoples living in Russia and in neighboring countries, work has completed on the first complete translation of the Bible into the Tatar language in history. In Russia, this is the fifth such translation of the Holy Scripture into non-Slavic languages. Previously, they saw the light of the Bible in Chuvash, Tuva, Chechen and Udmurtia. Throughout the world, the Bible is fully translated into 565 languages, among which there is now Tatar, according to the IPB website.

Work on each translation lasts more than 20 years. In total, there are 100-130 languages \u200b\u200bin Russia. The need to translate the Bible into the languages \u200b\u200bof the peoples of Russia was recognized in the early 1990s. The IPB took up this task, which in 1992 was first registered as a branch of the Swedish Bible Translation Institute, and in 1995 became an independent Russian organization.
The question of the need to translate the Bible into the non-Slavic languages \u200b\u200bof Russia is often asked to employees of the IPB. But the institute is convinced that many know Russian at the household level. However, a complex text, which the Bible is without a doubt, is difficult to read in a non-native language. If a person comes to sincere faith, he has nothing to express his religious feelings, if there is no scripture in his native language at hand.

A large team of specialists in the field of linguistics and biblical studies took part in the work on translating the Bible into the Tatar language in cooperation with the Academy of Sciences of Tatarstan. Scientific reviewers were employees of the Institute of Language, Literature and Art (IALI). G. Ibragimov of the Academy of Sciences of the Republic of Tatarstan, as well as the Institute of Philology and Intercultural Communication of the Kazan (Volga Region) Federal University. The book is published under the signature stamp of the Institute of Linguistics of the Russian Academy of Sciences.

The first Tatar translations of individual books of Scripture appeared in the 19th century. After almost a hundred-year hiatus, Bible translation into the modern Tatar language was resumed by the Bible Translation Institute. From the mid-1980s, individual books of the Old and New Testaments were re-translated. At the beginning of the 21st century, the New Testament (Inҗil, 2001) and the Pentateuch (Tәүrat, 2007) saw the light of day. The target audience of the IPB project for translating the Bible into the Tatar language is Tatar native speakers from the Muslim community who want to get acquainted with the biblical text in their native language.

The translation has been tested by a scientific consultant with experience in biblical translation. According to reviewers, "the full translation of the Bible into the Tatar language is made at a high level in accordance with the norms of the modern literary Tatar language." They note that the need for this translation is long overdue, and its publication is very timely. Work on the translation helps to a great extent to reveal the expressive capabilities of the modern Tatar language, enrich the lexical and semantic means of the language, expand its conceptual and terminological arsenal, and develop literary norms.

The first full translation of the Bible into the Tatar language will take its rightful place in the culture of Tatarstan, according to project participants. It will provide an opportunity for Tatar speakers to familiarize themselves in detail with the content of the biblical text and help to better understand the origins and continuity of the three great world religions: Judaism, Christianity and Islam, since the Holy Books - the Torah, the Bible and the Koran - contain many texts that are close in content, which will facilitate dialogue between representatives of different religions. The text of the Bible in the Tatar language in PDF format can be found on the IPB website in the electronic books section, reports Newsru.com.

The Bible Translation Institute (IPB), a Russian scientific organization that translates, publishes, and distributes Old and New Testament books in languages \u200b\u200bof non-Slavic peoples living in Russia and in neighboring countries, completed work on the first complete translation of the Bible into Tatar in history.

In Russia, this is the fifth such translation of the Holy Scripture into non-Slavic languages. Previously, they saw the light of the Bible in Chuvash, Tuva, Chechen and Udmurtia. Throughout the world, the Bible is fully translated into 565 languages, among which there is now Tatar, according to the IPB website.

The question of the need to translate the Bible into the non-Slavic languages \u200b\u200bof Russia is often asked to employees of the IPB. But the institute is convinced that many know Russian at the household level. However, a complex text, which the Bible is without a doubt, is difficult to read in a non-native language. If a person comes to sincere faith, he has nothing to express his religious feelings, if there is no scripture in his native language at hand.

The target audience of the IPB project for translating the Bible into the Tatar language is Tatar native speakers from the Muslim community who want to get acquainted with the biblical text in their native language.

The first full translation of the Bible into the Tatar language will take its rightful place in the culture of Tatarstan, according to project participants. It will provide an opportunity for Tatar speakers to get acquainted with the content of the biblical text in detail and help to better understand the origins and continuity of the three great world religions: Judaism, Christianity and Islam, since the Holy Books - the Torah, the Bible and the Qur'an - contain many texts that are close in content, which will facilitate dialogue between representatives of different religions.

The text of the Bible in the Tatar language in PDF format can be found on the IPB website in the electronic books section.

“People read with interest the scripture translation in their native language”

The Bible Translation Institute has released the first full translation of the Bible into Tatar

In May, the presentation of the first full translation of the Bible into the Tatar language took place in the State Grand Concert Hall named after S. Saydashev. Archival translations of the Holy Scriptures and their future life were told by the Chief Bibliographer of the Synodal Library of the Moscow Patriarchate named after His Holiness Patriarch Alexy II, Chairman of the Board of the Institute for Bible Translation Archpriest Alexander Troitsky.

Father Alexander, how many organizations today are engaged in translating the Holy Scriptures?

There are not so many specialists who can organize this work. Therefore, in Russia, our institute is engaged in the translation of the Bible; there is an institute of the same name in Helsinki specializing in translation exclusively into Finno-Ugric languages; The Russian Bible Society is working, which also deals with several major languages, such as, for example, Chuvash. That, in fact, is all. We are working together with all these organizations, but there are projects that are being developed only at our institute. For example, the translation of the Holy Scriptures into the Nenets, Itelmen and other languages \u200b\u200bof the peoples of the North.

Can we agree with the statement that the translation of the Bible preserves the language of the people?

Undoubtedly. The fact is that in Soviet times, at least the basic documents of the USSR, some basic works of classics and primers, were translated into the minor languages \u200b\u200bof the peoples of the Soviet Union. However, in recent times, this work has been greatly reduced. If you look at the number of publications in the languages \u200b\u200bof some peoples, especially the peoples of the Far North and the Far East, we will see that over the past 20 years, 3-5 publications have been published, of which 1-3 are publications from the Bible Translation Institute.

And nothing else was published in these languages. This, of course, is a deplorable situation, because people are completely unaccustomed to reading, at best they switch to Russian, at worst they remain semi-literate. In this case, if people have an interest in reading in their native language, Bible translations are very helpful, especially if these nations are enlightened by Christian preaching. However, even if there are absolutely no Christian religious communities on the territory, people usually read with interest the translation of the Holy Scriptures in their native language.

Recently, more and more translations of the Bible have appeared, and not only in languages \u200b\u200binto which it has not previously been translated. For example, a translation of the Bible into modern Russian has recently been published. What do you think of this trend?

For a quality and sought-after translation of all of Scripture or a significant part of it to appear, a serious reason is needed. To translate the Holy Scripture from idleness, in between cases, and even to get something necessary and useful, I do not know such examples. As for the Russian language, the first complete translation of the Bible was made 140 years ago, we call it the Synodal Translation. Although there were earlier translations of the books of the New Testament, the Synodal translation nevertheless supplanted all these works and, until recently, was used as the only translation into Russian. However, as we know, the Synodal translation of the Bible, especially in the part of the Old Testament, is not completely homogeneous. The Masoretic text, taken as a basis, was supplemented and supplemented by the text of the Septuagint. Moreover, it is not always clear where the text of one source ends and another begins. As a result, we must admit that until recently, we did not have a Russian text that would make it clear how the Masoretic text differs from the Septuagint. At one time, the professor of the Kazan Theological Academy Pavel Aleksandrovich Yungerov carried out the scientific translation of the Septuagint, which never came out completely. The Masoretic text, with virtually no Septuagint influence, was issued by the RBO as part of the New Russian Bible. The only thing that spoils the reputation of this wonderful publication is that it included the translation of Valentina Nikolaevna Kuznetsova, which in places may even seem vulgar, as a translation of the New Testament.

Perhaps this suggests that there are certain translation traditions that should be adhered to. And what traditions did Bible translators in the Tatar language rely on?

The initial translations addressed to the Turkic peoples of Russia, to which the Tatar people belong, were performed in the Kypchak literary language, where there were many Arabisms. It was an attempt to appeal to a reader who knows and reads in Arabic. These translations were of a rather high level, however, as Nikolai Ivanovich Ilminsky, a participant in these translations admitted, they could not satisfy the mission's needs among the baptized Tatars who did not know the Arabic text. And then Nikolai Ivanovich began to translate into a language close to the spoken language of the baptized Tatars. Thus, the Kryashen tradition appeared. However, there are significant differences between the language into which Ilminsky translated and the modern Tatar language. Today, the Tatar language is not only a spoken language, but also the language of literature and science. Therefore, a modern translation was needed for modern Tatar society. And then we took a course towards creating a translation that would convey the meaning of the original using the linguistic means of the modern Tatar literary language. In addition, this translation opens up wide possibilities for various philological studies.