The bible in ancient greek language. Interlinear bible. - What did you learn most interesting when working with your material

This book is dedicated to brothers and sisters in Christ who believe in my abilities and have fellowship with me in teaching God's truth.

It is impossible to overestimate the blessing that the Creator of the universe has bestowed on mankind - the written transmission of His will in Scripture.

One of the amazing features of the Bible is its ability to convey the meaning of God's holy message in any language into which it is translated. Not a single book is adapted so well to the hundreds of languages \u200b\u200bspoken by people living in this world. However, no translation can fully convey all the richness of the original language. It is not always possible to reproduce subtle nuances of meaning and thought when transmitted by means of another language. For this reason, there are innumerable “nuggets” hidden from superficial gaze that long to reveal themselves to the attentive reader of the Book of books.

The Greek text of the New Testament was quite accurately called the greatest treasure in the collection of all world literature. Initially, the New Testament was written in Greek koyne, which was spoken by ordinary people in the first century. Greek koyne is the most accurate tool for the expression of human thought that has ever existed in our world. Therefore, it is not surprising that the providence of God chose precisely this means of transmitting heavenly revelation to humanity.

Some people believe that learning Greek can only be of interest to researchers. There are such “spiritual” people who would like to maintain this opinion in order to have some mysterious power over non-specialists. It is sad that Greek scares away many people only because it is an ancient foreign language. Such fear robs a person of all the wealth that the Greek text of the New Testament contains.

Well-known researcher A.T. Robertson encouraged non-specialists to study methods of studying the Greek text of the New Testament. He said that "knowledge of the Greek language to one degree or another is available to everyone." I agree with this statement. Today there are so many means and methods of study that even an ordinary person who wants to explore the treasures of the word of God can have such an opportunity. I wrote this book for this very purpose. Its purpose is to show you how you yourself can plunge into the depths of the richness of the original text of the New Testament. New horizons will open before you if you begin to study it.

Special thanks to Betty, Jared and Jason Jackson, John Hanson and Harry Brantley for reading the manuscript and helpful suggestions.

Wayne Jackson

1 βίβλος

λευκή (πρασίνη, κυανή, κίτρινη) βίβλος - polit. white (green, blue, yellow) book;

2) the bible;

3) bot. bast

2 βίβλος

ἡ βίβλος book ( wed τὰ βιβλία Bible; library)

3 2316

{noun, 1343}

4 θεός

{noun, 1343}

5 θεός

{noun, 1343}

6 Βίβλος

[vivlos] ουσ θ Bible.

New Testament in Greek with interlinear translation into Russian

Russian Bible Society, St. Petersburg, 2001

ISBN 5-85524-116-5

Editor-in-chief A. A. Alekseev

Editors: M. B. Babitskaya, D. I. Zakharova

Consultant on theological issues archim. Iannuarius (Ivliev)

Translators:

E. I. Vaneeva

D. I. Zakharova

M. A. Momina

B.V. Rebrik

Greek text: GREEK NEW TESTAMENT. Fourth Revised Edition. Ed. by Barbara Aland, Kurt Aland, Johannes Karavidopulos, Carlo M. Martini and Bruce M. Metzger © 1998 Deutsche Bibelgesellschaft, Stuttgart, Germany.

Interlinear translation into Russian. Russian Bible Society, 2001.

New Testament in Greek with Interlinear Translation into Russian - Introduction

I. Greek text

The original text is taken from the 4th edition of the Greek New Testament of the United Bible Society (The Greek New Testament. Fourth Revised Edition. Edited by Barbara Aland, Kurt Aland, Johannes Karavidopoulos, Carlo M. Martini, and Bruce M. Metzger in cooperation with the Institute for New Testament Textual Research, Munster / Westphalia. Deutsche Bibelgesellschaft. United Bible Societies. Stuttgart 1993.) First published in 1898 by Eberhard Nestle, this text is a scientific reconstruction of the Greek original based on the Vatican Codex. Reconstruction seeks to establish the authentic form of the text in which it was first born, but it has great reliability for the era of the 4th century, to which the main sources of the Greek New Testament text, written on parchment, go back. Earlier stages of the text are reflected in papyruses of the II-III centuries, however, their testimonies are largely fragmentary, so that only reconstructions of individual readings can be made on their basis.

Thanks to the numerous publications of the United Bible Societies, as well as the Institute of New Testament Textology (Institut fur neutestamentliche Text-forschung, Miinster / Westph.), This text has been extremely widespread. He is also of particular interest to translators because he relies on valuable textual commentary: BMMetzger, A Textual Commentary on the Greek New Testament, a Companion Volume to the United Bible Societies "Greek New Testament. London-New York 1971, second edition 1994

The refusal of the publication of Erasmus of Rotterdam (\u003d Techtus receptus, hereinafter TR), which, as is commonly believed, serves as the basis for church and religious life and theological practice in Russia, needs explanation. There are certain reasons for this decision.

As you know, after the official recognition of Christianity in the IV century. the Greek text of the New Testament, which was used in the worship of Constantinople, began to gain increasing popularity and replaced other types of text that existed in antiquity. This text itself also did not remain unchanged; changes in the VIII-X centuries were especially significant. during the transition of the Byzantine script from the uncial font to cursive (minuscule) and in the XII-XIV centuries. in the dissemination of the so-called Jerusalem liturgical charter.

There are many differences between the manuscripts containing this Byzantine text, which is natural for any text in the manuscript era, but some common features of all manuscripts appeared relatively late, this reduces the value of the Byzantine text for the reconstruction of the New Testament original of the 1st century. The Byzantine text, however, remains the authority of the historically attested form of the New Testament, former and remaining in constant church use.

As for the publication of Erasmus of Rotterdam, it is based on five random manuscripts of the 12th-13th centuries. (one for each part of the New Testament: the Gospels, the Acts of the apostles, the Epistles, Epistles of the Apostle Paul and the Apocalypse), which were available to the publisher in 1516 in Basel. These manuscripts have a number of individual readings, in addition, the publisher, according to the custom of his time, made many corrections (philological contexts) to the text; thus, TR is one of the possible forms of the Byzantine text, but not the only possible one. Starting to work on interlinear translation, its participants came to the conclusion that there is no reason to stick to the individual characteristics that TR possesses, as, however, there is no reliable scientific procedure for identifying these features and eliminating them.

In addition, it should be borne in mind that not one of the translations of the New Testament accepted in Russia into Church Slavonic or Russian is made directly from TR.

Indeed, the first Slavic translation, made in the IX century. St. Cyril and Methodius, changed over the next centuries (in particular, and under the influence of constant corrections in various Greek manuscripts), until it acquired its final form in ser. XIV century (Athos edition). In this form, it began to be published from the middle of the 16th century, and was also published as part of the Ostrog Bible of 1580-81. and the Elizabethan Bible of 1751, to which all further reprints of the Church Slavonic text, adopted today in Orthodox worship, date back. Thus, the Church Slavonic text of the New Testament arose and stabilized on the basis of the Byzantine tradition long before the publication of TR in 1516.

In 1876, the first full text of the Holy Scriptures was published in Russian (usually called the Synodal Translation), which was intended for St. Synod for "home edifying reading." Over time, this translation received church-religious significance in the Protestant milieu, as well as a relatively modest application in Russian theological science, which more readily uses the Greek original. The translation of the New Testament as part of the Synodal Bible by and large keeps the orientation toward Byzantine sources characteristic of the Russian tradition and very precisely follows the Church Slavonic text.

This translation, however, is in no way the exact transmission of TR, as we see in European translations of the New Age, for example, in the German translation of Martin Luther (1524) or in English in 1611 (the so-called King James Version). The issue of the Greek basis of the Synodal translation is still awaiting study; with its critical apparatus (see Section II 2 on it), this publication is intended to contribute to its solution.

Thus, being associated with the Byzantine text, our domestic tradition is not directly dependent on the specific form of the Byzantine text, which was published in 1516 by Erasmus of Rotterdam. But one must also be aware that there are practically no theologically significant discrepancies between the editions of the Greek New Testament text, no matter how many there have been since 1516. Textual problems in this case are more of a scientific and educational than practical value.

II. PUBLIC STRUCTURE

1. Material location

1.Russian words are placed under the corresponding Greek words so that the initial signs of the Greek and Russian words coincide. However, if several Greek words are translated into one Russian, the beginning of the Russian word may not coincide with the beginning of the first Greek word in combination (e.g. Luke 22.58; see also section III 4.5).

2. Some words of the Greek text are enclosed in square brackets: this means that its publishers did not have clarity as to whether they belonged to the original or not. Russian interlinear translation matches these words without any special litters.

3. Words of the Greek text omitted during translation are marked with a hyphen (-) in the subscript of the Russian text. This applies mainly to the article.

4. The words added in the Russian translation are enclosed in square brackets: these are, as a rule, prepositions in place of the simple forms of the Greek text (see section III 2.7, 8, 12).

6. The division of the Russian text into sentences and their parts corresponds to the division of the Greek text, but the punctuation marks are different due to the difference in spelling traditions, which, of course, does not change the meaning of the statement.

7. Capital letters are placed in the Russian text at the beginning of sentences, they begin the proper names, personal and possessive pronouns, when they are used to denote God, the Persons of the Holy Trinity and Mother Jesus Christ, as well as some nouns denoting important confessional concepts, the Jerusalem Temple and books of the Holy Scriptures (Law, Prophets, Psalms).

8. The form of proper names and geographical names of the interlinear Russian translation corresponds to the Greek spelling, and the most common ones to the Russian Synodal translation.

9. In certain cases, another line with the literary form of the translation is printed below the line of the literal Russian translation. This is usually done with the literal transmission of Greek syntactic constructions (see about them below Section III 4.3) and with semantic semitisms that are not uncommon in the Greek New Testament language, as well as to clarify the meaning of individual pronouns or statements.

10. The interpretations of the Greek text are translated literally, but without the interlinear arrangement of the translation.

11. The coherent Russian text printed in the column is a synodal translation (1876, see above in chapter I).

2. Variations of the Greek text

The footnotes of the publication cite (with a corresponding translation) the misinterpretations of the Greek text, which explain the readings of the Russian Synodal text in the event that the Greek text taken as the basis does not explain it. If these discrepancies are not given, the reader may have the wrong impression about the principles of the textual work of the authors of the Synodal translation, about the Greek basis that they used (cf. above in chapter I).

Variants of the Greek text are extracted from the following editions: 1. Novum Testamentum Graece. Londinii: Sumptibus Britannicae Societatis ad Biblia Sacra Domi et Foris Edenda Constitutae MCMXII. This publication reproduces Textus receptus according to one of its publications accepted in science: Textus qui dicitur Receptus, ex prima editione Elzeviriana (Lugduni Batavorum anno 1624 impressa) depromptus. Options from this edition are marked in the apparatus by the abbreviation TR;

2. Novum Testamentum Graece post Eberhard et Erwin Nestle editione vicesima septima revisa communiter ediderunt Barbara et Kurt Aland, Johannes Karavi-dopoulos, Carlo M. Martini, Bruce M. Metzger. Apparatum criticum novis curis elaboraverunt Barbara et Kurt Aland una cum Instituto Studiorum Textus Novi Testamenti Monasterii Westphaliae. Stuttgart: Deutsche Bibelgesellschaft 1993 (\u003d Nestle-Aland ~). The discrepancies extracted from the critical apparatus of this publication, which characterize the Byzantine tradition of the text, are indicated by the Gothic letter $ R (Majority text, “majority text” - this is what the Byzantine text is conventionally denoted in modern New Testament textology). If the option does not characterize the Byzantine tradition as a whole or belongs to manuscripts that are not included in it at all, it is placed without any designation.

In the apparatus to the text of the Apocalypse, the Gothic letter is used with two additional indexes: $ RA stands for a group of Greek manuscripts containing interpretations of Andrei of Caesarea on the Apocalypse, Shk stands for manuscripts without interpretations belonging to the general Byzantine tradition (koyne). If reading is characteristic of both groups of Greek sources, the letter $ I is used without additional indexes.

III. TRANSFER

1. General nature of the translation

The main source of meaning in this publication is the Synodal Translation. Interlinear translation should not be read as an independent text, its purpose is to reveal the grammatical structure of the Greek original. The means that serve this are discussed below. As for the lexical-semantic side of interlinear translation, the following features are typical for it:

1. The desire to convey the same word of the Greek original or the same meaning of a multi-valued word with the same word of the Russian translation. Of course, this desire cannot be realized to the end, however, the synonymy of interlinear translation is much narrower than the synonymy of literary translation.

2. The desire to convey the internal form of the word. In accordance with this, preference is given to those Russian correspondences that are closer to the Greek form in word-formation terms, i.e. for words with prefixes, prefixed equivalents are searched, the nest of the same-root words of the original is translated as possible with same-root words, etc. In accordance with this, for religiously colored words, when possible, preference is given to a non-terminological translation, which serves to reveal their internal form, cf. translation of the word neuboksh (Matthew 11.26) good intention, in the Synodal translation goodwill; ojiooyetv (Lk 12.8) recognize, Sin. to confess; KT | ptiaaeiv (Mk 1.4) to proclaim, Sin. preach.

3. It should be emphasized that the interlinear translation does not seek to solve the stylistic problems that arise in the literary translation of the New Testament text, and the reader should not be confused by the tongue-and-groove of the interlinear.

By the III century BC. e., after the conquests of Alexander of Macedon, the archaic world of the ancient Near East found itself face to face with the world of classical antiquity. After this clash, many of the most important images and themes of the Hebrew religion were rethought. At the center of this reinterpretation is the Greek translation of the Bible (Old Testament), the so-called Septuagint.

Candidate of Philological Sciences, Associate Professor of the Institute of Oriental Cultures and Antiquities of the Russian State Humanitarian University, Head of the Department of Biblical Studies of the General Church Graduate School and Doctoral Studies of the Russian Orthodox Church. In 1991–2010, he was the project manager for a new translation of the Old Testament into Russian, initiated by the Russian Bible Society.

Abstracts

The translation of the Hebrew Bible into Greek is the first transcription of a large literary corps from one language into another in the history of Europe and the Middle East. This in itself is incredibly interesting - as if we were present at the very first steps of literary translation, we become witnesses and researchers of the origin of the translation craft. The categories in which we are accustomed to classify and evaluate translation techniques are not applicable here. We are talking, for example, about literal and free translations. But the Septuagint is both very literal - just not like the literal translations of the New Time, and very free - just not like the free translations of the New Time. Its authors had a different understanding of the translator’s task, different from ours.

There are many discrepancies between the canonical text of the Hebrew Bible and its Greek translation. Some of them are related to the fact that the Jewish original in front of the translators was different from the text that was later canonized in the Jewish tradition. But in most cases, discrepancies appeared during the translation process. Any translation of a text from language to language is also a translation from one culture to another; the greater the distance between the two cultures, the more noticeable it is. The gap between the world of the Jewish Bible and the ancient world was huge, which led to the re-interpretation of the biblical text and gave rise to new, sometimes unexpected, but very important meanings.

These differences between the Hebrew and Greek Bibles turn out to be much more relevant for Russian culture than for any Western European one. The fact is that the Orthodox tradition, which permeates our entire cultural heritage - icon painting, prayers, liturgical reminiscences in fiction - is based on the texts of the Greek Bible. And the generally accepted synodal translation of the Bible is based on the Hebrew text. As a result, for example, a simple person who came to church faces such serious textual problems that, in theory, should only concern narrow specialists in the Septuagint. In Russian culture, exegetical Exegetics - interpretation of biblical texts. decisions made by Alexandrian Jews more than two thousand years ago became the subject of heated debate - for example, disputes over the synodal translation of the Bible.

Interview with a lecturer

- Tell us why you began to deal with this particular topic?

- From my youth, I was very interested in the connection of our religious tradition with its cultural context, its historical dynamics. I was especially interested in the correlation of the Greek and Jewish Bibles when I was working on a new translation of the Old Testament into Russian (I led the translation of the Old Testament into Russian, which was initiated by the Russian Bible Society; in relation to some books, I acted as -a leader, to the rest - as an editor). Questions of choosing one or another textual option arose at every step, and each option had its own story, often unsolved.

- What place does the subject of your study occupy in the modern world?

- The differences between the Greek and Jewish Bibles have always been of interest to biblical writers. But in the last quarter century, the study of the Septuagint is experiencing a real boom - serious research centers are emerging in English-speaking countries, in Germany, France, Spain, and Finland, and translations of the Greek Bible into English, French, German, and Spanish are coming out. The fact is that for a long time the focus of biblical science has been the search for “the original text” and “the original meaning”; in such a perspective, the later (even two-thousand-year-old prescriptions, but still the latest!) arrangements and translations of the Hebrew text were marginal and uninteresting. And somewhere from the end of the last century, the scientific paradigm itself began to change: it became obvious that the history of the Bible is the history of its interpretation and re-interpretation, and each turn of this difficult story has its own meaning and its own beauty.

- If you needed to fall in love with a stranger very quickly in your topic, how would you do it?

“I would just invite him to read the Old Testament together, through the eyes of the historian and philologist.” It is amazingly interesting to follow how the biblical texts that for centuries have nourished and shaped our civilization were understood in different eras. How did the differences between the Hebrew and Greek texts of the Bible arise, how did these differences appear in subsequent translations and in the controversy surrounding them.

- What was the most interesting thing you learned while working with your material?

- The moment of the meeting, the clash of different cultures is very interesting: you can clearly see how differently people perceive the world around them. You compare, for example, two texts and you see a clear mistake, a misunderstanding. You look more closely - and you realize that it could not be otherwise. The world of antiquity is so different from the world of the Ancient Near East that sometimes misunderstanding, or even “understanding exactly the opposite,” was inevitable and natural. Some examples of this kind - it seems to me very beautiful, sometimes simply bewitching - I am going to bring to lectures. But now I will not talk about it, so as not to destroy the intrigue.

- If you had the opportunity now to deal with a completely different topic, what would you choose and why?

- I dealt with many other topics, one way or another related to the Bible. For example, the history of the formation of the Old Testament historical narratives - in which, in fact, historical memory is rethought under the influence of motives of theological, literary or religious-political nature. This is also incredibly interesting: the text is multi-layered, and its everyday, chronological or geographical details appear as a symbolic expression of theological, for example, or political concepts of the ancient author. That is, biblical texts are not only reinterpreted in later traditions - they themselves arise as a reinterpretation of historical memory.

Almost two decades I gave the translation of the Old Testament into Russian. Often I want to return to this, I would now translate a lot differently, but, most importantly, I would provide my translation with a much more developed historical-philological commentary. I think that I will also be back and accompany.

In general, I am a structural linguist by my first education, my teachers were Andrei Anatolyevich Zaliznyak and Aleksandr Evgenievich Kibrik, and sometimes I feel a little sorry that I left linguistics. From what is happening now in this area, I am perhaps particularly interested in the cognitive theory of metaphor; by the way, it is very important for the hermeneutics of religious texts - for understanding the very language of religion, its nature.

Where to find out more

Sergey Averintsev. "Greek" literature "and Middle Eastern" literature "" (collection "Rhetoric and the Origins of the European Literary Tradition", 1996)

Averintsev's classic article can serve as an excellent introduction to the history of the meeting of cultures of the Ancient East and Hellenism.

Arkady Kovelman. “Hellenism and Jewish Culture” (2007)

This collection was written by the largest specialist in Judaism and the Hellenistic period and will allow you to find out how the clash of two cultures - Hebrew and Hellenistic.

Karen H. Jobes, Moisés Silva. Invitation to the Septuagint (2000)

As for books that would introduce the reader to the problems of the Septuagint itself, the situation is worse. In English there is a whole gamut of different “introductions to the Septuagint” - from those designed for professional philo-logs to those intended for a wide audience. There are detailed and modern “introductions to the Septuagint” in French, German, and Spanish. There is no such introduction in Russian yet, and now I’m just working on it.

Ilya Vevyurko. "The Septuagint: The Ancient Greek Text of the Old Testament in the History of Religious Thought" (2013)

This monograph has been recently released. It’s not easy to read: it’s not so much that you need to know Hebrew and Ancient Greek well, but rather that the Septuagint’s text is considered here from a philosophical-theological perspective, which, in my opinion, is much more difficult to read than historical and philological an approach.

Emanuel Tov. “Old Testament Textology” (3rd ed., 2015)

From this book you can find brief information about the Septuagint, its textual history, examples of its relationship with the Hebrew text. Tov is the best-known specialist in the textology of the Jewish Bible; his works are always encyclopaedically-compressed and informative. He has studies specifically devoted to the Septuagint, but they, unfortunately, have not been translated into Russian.

Exhibition for a lecture

For the lecture, the staff of the Center for Oriental Literature of the RSL and the Rare Books Research Department of the Russian State Library prepared a mini-exhibition of three rare books from the library.

The exhibition presents the German edition of the Tanach (Hebrew Bible in canonical Jewish configuration) of the 16th century; A Psalter printed in Venice by the Italian typographer Ald Manucius; as well as the first full edition of the text of the Bible in Greek, prepared in the 16th century also in the printing house of Alda Manucius.

On a fixed flyleaf - the name of the owner of the publication, Baron Gunzburg.

The Sacred Way is the complete, consensus text of the Tanakh (Hebrew Bible) edited by Elias Gutter. Hamburg, 1587

At the beginning of each book of the Bible, small parchment bookmark tabs protruding from the side edge are glued to the sheets.

Cipher code for the TsVL RSL: Ginz 4/1839 (Ginzburg Collection)

The Sacred Way is the complete, consensus text of the Tanakh (Hebrew Bible) edited by Elias Gutter. Hamburg, 1587

The book is provided with an extensive Latin introduction by the editor with an overview of the basics of the biblical language and grammar tables.

Cipher code for the TsVL RSL: Ginz 4/1839 (Ginzburg Collection)

The Sacred Way is the complete, consensus text of the Tanakh (Hebrew Bible) edited by Elias Gutter. Hamburg, 1587 Cipher code for the TsVL RSL: Ginz 4/1839 (Ginzburg Collection)

The Sacred Way is the complete, consensus text of the Tanakh (Hebrew Bible) edited by Elias Gutter. Hamburg, 1587

A separate sheet contains examples of the translation of the same verse from Psalm 117 into 30 languages \u200b\u200b- Aramaic, Arabic, Syriac, Ethiopian, Greek, seven different translations into Latin, several Germanic languages \u200b\u200bin various Gothic fonts (including such exotic as Vandala), Icelandic , Czech, Polish, Croatian and Russian, which is here called Lingua Moscouitica and is depicted in a very archaic manner.

Cipher code for the TsVL RSL: Ginz 4/1839 (Ginzburg Collection)

The Sacred Way is the complete, consensus text of the Tanakh (Hebrew Bible) edited by Elias Gutter. Hamburg, 1587 Cipher code for the TsVL RSL: Ginz 4/1839 (Ginzburg Collection)

The bible in ancient greek language. Interlinear bible. - What did you learn most interesting when working with your material

See also in other dictionaries:

New Testament in Greek with interlinear translation into Russian

New Testament in Greek with Interlinear Translation into Russian - Introduction

Abstracts

Interview with a lecturer

- Tell us why you began to deal with this particular topic?

- What place does the subject of your study occupy in the modern world?

- If you needed to fall in love with a stranger very quickly in your topic, how would you do it?

- What was the most interesting thing you learned while working with your material?

- If you had the opportunity now to deal with a completely different topic, what would you choose and why?

Where to find out more

Sergey Averintsev. "Greek" literature "and Middle Eastern" literature "" (collection "Rhetoric and the Origins of the European Literary Tradition", 1996)

Arkady Kovelman. “Hellenism and Jewish Culture” (2007)

Karen H. Jobes, Moisés Silva. Invitation to the Septuagint (2000)

Ilya Vevyurko. "The Septuagint: The Ancient Greek Text of the Old Testament in the History of Religious Thought" (2013)

Emanuel Tov. “Old Testament Textology” (3rd ed., 2015)

Exhibition for a lecture