Bible in Martin Luther (Martin Luther) into German - Unrevidierte Lutherbibel
(1545)

BIBLE
in German

translated by Martin Luther

Martin Luther (1483-1546) - the leader of the German Reformation, the Bible translator on it language. Born in the Saxon Rudop family, which, despite embarrassing circumstances, was able to give her son a higher education. At first, Luther was preparing for a career of a lawyer, but in 1505 he joined the Augustinian Order, known for his strict charter. In parallel, he took up the study of the Bible and theology and in 1512 became prof. Wittenberg University.

Save medieval religiosity, ascetic feats, mental classes did not save Luther from the deep crisis in it. He felt unworthy of salvation. According to his own admission, he sometimes experienced "such terrible hellish flour that no language cannot express them." Only in Scripture Luther found, finally, the light of hope. By preparing a lecture on the message to the Romans, he suddenly realized that the "righteousness" of God is not the usual "justice", and the saving mercy that is given by faith. "The whole Bible," Luther wrote about this coup, "appeared for me in another form." He found Christ "like a glory of the deceic love of God."

On this internal source of its reform activity, embarrassment of the decline of church life was embarrassing. The secular life and abuse of hierarchs, especially in Rome, caused a passionate protest from Luther. But with the requirement of the renewal of the Church, he opened openly only in 1517. His theses against indulgence marked the beginning of the uprising against old orders, although Luther had not yet thought about the split.

Neither disputes nor the pressure of Cardinal Caetan nor the threat stopped Luther. The patronage of the Kurfyust Frederick Saxon, dissatisfied with the worst of the curia, saved Luther from persecution. ...

Refusing a church authority in the interpretation of the Bible, Luther proclaimed the highest criterion for personal religious experience of a separate person. Based on this criterion, he introduced the concepts of different degrees of the cornea. So, he did not consider the revelation of the Apostolic Book. "Let everyone," he wrote, "thinks about the apocalypse that he wants, he tells him his spirit. My spirit can not tolerate this book." He "respected and honored" the Message of Jacob, but rejected his authenticity again on the basis of his inconsistency in his spirit. Along with this subjective criterion, Luther also recognized the historical-literary method. Noting that the author of the Epistle to the Hebrews "says as a student who accepted the teachings of the apostles," Luther did the conclusion that the message was not written on the Apostle Paul (in his opinion, they were Apollos). The features of the "second generation" found Luther and in the message of Judah. Nevertheless, Luther did not want to absolutely with scientific methods. "Grammar," he wrote, "she should not manage the case, and he must serve himself."

A great importance was made by Luther's translation of the Holy Scriptures into German. In Wartburg, he translated the New Testament, and then, together with his assistants, incl. Melanchton, 12 years old worked on the translation of the Old Testament. Full text came out in 1534 in the printing house of Luffet. Unlike the former German translators, Luther abandoned Vulgate and translated from the original languages \u200b\u200b- Hebrew and Greek, relying on critical studies of Erasmus Rotterdam.

Luther was convinced that Scripture should be accessible to everyone. "A simple daughter of Melnik," he wrote, "if she believes, can understand him correctly and interpret." But for this you need to convey the meaning of Scripture to the people. In "Messages about the translation" (1530), Luther pointed to the value of the living folk language. As a guideline, he accepted one of the Saxon dialects, which since then became a literary communion language.

Collective work was exclusively tense. "Above Jews," Luther recalled, "we worked all: Magister Philipp, Vurogallus and I; and what - in four days they managed to master the barely verse ... reader and does not suspect which stumps and decks lay there where he now She walks like in the puzzle boards, and how we sweated and tremble, removing these stumps and decks from his path. " Luther strictly urged the compliance with the folk speech than, in particular, it was explained that sometimes he found only one word in a few weeks.

The refusal to the original of the original made the translation of Luther creative and highly artistic. He immediately won a huge audience. A typography opened the Bible wide road. For 30 years after the first edition, about 100 thousand copies came out - the circulation for that era is unsurpassed. It should be noted that Luther translated non-canonical books, but in the future the Protestant publications most often went out without them.

© about. Men Alexander: "Bibliology Dictionary". Foundation. Alexandra Me, Moscow, 2002

DAS 1. BUCH MOSE (Chapters in the book: 50)

DAS 2. BUCH MOSE (Chapters in the book: 40)

DAS 3. BUCH MOSE (chapters in the book: 27)

DAS 4. BUCH MOSE (Chapters in the book: 36)

DAS 5. BUCH MOSE (Chapters in the book: 34)

Das Buch Josua. (Chapters in the book: 24)

Das Buch Der Richter (chapters in the book: 21)

Das Buch Ruth. (Chapters in the book: 4)

Das 1. BUCH DES SAMUEL (Chapters in the book: 31)

DAS 2. BUCH DES SAMUEL (Chapters in the book: 24)

Das 1. Buch Der Könige (Chapters in the book: 22)

DAS 2. BUCH DER KÖNIGE (Chapters in the book: 25)

Das 1. BUCH DER CHRONIKEN (Chapters in the book: 29)

DAS 2. BUCH DER CHRONIKEN (Chapters in the book: 36)

Das Buch Esra. (Chapters in the book: 10)

Das Buch Nehemia. (chapters in the book: 13)

Das Buch Esther. (Chapters in the book: 10)

Das Buch Hiob. (Chapters in the book: 42)

Die Psalmen. (Chapters in the book: 150)

Die Sprüche Salomos. (Chapters in the book: 31)

Der Prediger Salomo. (Chapters in the book: 12)

Das Hohelied Salomos (Chapters in the book: 8)

Der Prophet Jesaja. (Chapters in the book: 66)

Der Prophet Jeremia. (Chapters in the book: 52)

Die Klagelieder Jeremias. (chapters in the book: 5)

Der Prophet Hesekiel. (Chapters in the book: 48)

Der Prophet Daniel (Chapters in the book: 12)

Der Prophet Hosea. (chapters in the book: 14)

Der Prophet Joel (Chapters in the book: 3)

Der Prophet Amos. (Chapters in the book: 9)

Der Prophet Obadja. (Chapters in the book: 1)

Der Prophet Jona. (Chapters in the book: 4)

Der Prophet Micha. (Chapters in the book: 7)

Der Prophet Nahum (Chapters in the book: 3)

Der Prophet Habakuk. (Chapters in the book: 3)

Der Prophet Zephanja. (Chapters in the book: 3)

Der Prophet Haggai. (Chapters in the book: 2)

Der Prophet Sacharja. (chapters in the book: 14)

Der Prophet Maleachi. (Chapters in the book: 4)

Evangelium des Matthäus (Chapters in the book: 28)

Evangelium des Markus. (Chapters in the book: 16)

Evangelium des Lukas. (Chapters in the book: 24)

Evangelium Des Johannes. (chapters in the book: 21)

Martin Luther Und Seine Bibelübersetzung

ES IST ÜBlich Zu Denken, Dass Die Erste Bibelübersetzung in Die Deutsche Sprache von Martin Luther Geschaffen Wurde. In Wirklichkeit Gab es Lange Vorher Versuche, Einige Alttestamentarische Bücher Ins Deutsche Zu Übersetzen. ABER NUR DER BEGRÜNDER DERFORMATION SCHAFFTE DIE GANZE ÜBERSETZUNG, Die Eine Große Rolle Für Die Entwicklung Der Deutschen Sprache Hatte.

NACH DER ABWENDUNG VON DER KATHOLISCHEN KIRCHE WOLLTE MARTIN LUTHER DIE HEILIGE SCHRIFT ÜBERSETZEN, UM DIE BIBEL FÜR ALLE LEUTÄNDLICH ZU MACHEN. Früher Benutze Man in Der Kirche Nur Texte Auf Latein, Die Nur Gebilde Leute Verstehen Konnten. Deshalb War ES Notwendig, Eine Gute Übersetzung Zu Schaffen. Das Größte Problem Bestand Darin, Dass Es Im Mittelalter Keine Einheitliche Deutsche Sprache Gab. AUF DEM Territorium Des Heutigen Deutschlands Gab es Zahlreiche Kurfürstentümer, in Denen Verschiedene Dialekte Gesprochen Wurden. In Seiner Bibelübersetzung Benutzte Luther Mitteldeutsche Dialekte, Vor Allem Sächsisch. Es War Für Ihn Auch Wichtig, Die Biblischen Texte Der AlltagssPrache Näherzubringen. SPÄTER ERZÄHLTE DER THEOLOGE, DASS ER DIE SPRACHE VERWENDETE, DIE ER BEI EINFACHEN MENSCHEN HÖRTE. ER BEHAUPTETE: "MAN MUSS DEM Volk Aufs Maul Schauen".

Während der Arbeit Hatte Luther Noch Ein Großes Problem: in der Sprache Gab es Häufig Keine Analogien Für Einige Biblische Wörter, Deshalb Muste Er Neue Begriffe Schaffen, Was Die Deutsche Sprache Bereicherte.

Die Katholische Kirche Verfolgte Martin Luther, Deshalb Verbrachte Er Heimlich Einige Monate Auf Der Wartburg, Wo Er Das Neue Testament Übersetze. Diese Kolossale Arbeit Wurde Ziemlich Schnell Erledigt: Von Dezember 1521 BIS März 1522. Die Erste Ausgabe Wurde Sofort Verkauft, Weil Alle Leute Die Heilige Schrift in Ihrer Muttersprache Lesen Wollten. SO WURDE DIE BASIS FÜR DIE EINHEITICHE DEUTSCHE SPRACHE GELEGT.

Martin Luther and his Bible translation

It is customary to think that the first translation of the Bible into German was made by Martin Luther. In fact, long before him was attempted to translate some Old Testament Books into German. But the founder of the Reformation created a complete translation, which played a large role for the development of German.

After a break with the Catholic Church, Martin Luther wanted to translate the Holy Scripture to make the Bible understandable for all people. Previously, only texts in Latin were used in the church, who understood only educated people. Therefore, it was necessary to create a good translation. The biggest problem was that the Middle Ages did not exist in a single German language. In today's Germany, there were many Kurfures in which they spoke on various dialects. In his translation of the Bible, Luther used mid-monthly dialects, primarily Saxon. For him, it was important to bring biblical texts to everyday language. Later, the aologian said that he used the language that was overheard from ordinary people. He argued: "We need to listen to the simple people."

During the work, Luther had another problem: there were often analogies in the language for some biblical words, so he had to create new concepts that were also enriched in German.

The Catholic Church pursued Martin Luther, and therefore he spent secretly a few months in Wartburg Castle, where he translated the New Testament. This colossal work was carried out quickly quickly: from December 1521 to March 1522. The first edition was immediately revealed, because all people wanted to read the Holy Scriptures in their native language. So the basis for a single German language was laid.

German Humanist, one of the "fathers" of the Reformation - Martin Luther (1483-1546) - rightfully can be considered the father of the modern German language. German historians believe that the role of Luther for the formation and development of the German language is just as great as the role of Cicero for Latin. The main brainchild of Luther-Philologist was the translation of the Bible into German.

In 1522, the New Testament is published in Wittenberg - Translation into German, made by Luther Das Neue Testament Teutsch).Work on the translation took only three months. But the subsequent translation of the Old Testament was delayed for many years. The full translation of the Bible was released only in 1534. Naturally, Luther worked on the translation not one. In Wittenberg, something like the "translation shop" was formed, whose main master was Luther. He was helped by his friend and follower Melanchton and other erudites, specialists in Greek, Hebrew and Latin and in the interpretation of biblical texts.

The merit of Luther is not that he made the first full translation of the Bible into German. By the time he began to take this work, there were already quite a few Verkhnemiets and Lowernecian translations of the Bible made after it was published in Strasbourg, the first complete German Bible of Johanne Mentelel 1. Therefore, the main thing in the assessment of the translation of Luther is not the fact that he managed to make a new translation of the Bible, but what language he translated him.

The purpose of this new translation was to give contemporaries the text of the Bible on the language that they understand every day, on which they communicated every day. This goal may well be erected in the basic principle of translation activities, perfectly formulated by M. Leder: Translate - this does not mean to understand the meaning of the foreign language text itself, it means to make it accessible to others.

Luther to a certain extent continues the tradition of Jerome in the translation of the texts of the Holy Scriptures - it is not words to translate, and the meaning. In his work on the translation of the Bible, he sees a lot in common with what I had to experience Jerome. First of all, it is a constant need to explain to ignorant clergy the meaning of its translation decisions. In his famous "Epistle on Translation", Luther compares himself from Jeroni: "So it was with the Holy Jerome: when he translated the Bible, the owner was all the world, only he was alone

Cm.: Bach A.The history of the German language. M., 1956. P. 169.

i understood in my business, and tried about the work of a good husband (des Guten Mannes) those who were notteen to even clean his shoes (IHM Nicht Genug Gewesen Wären, Daß Sie Ihm Die Schuhe Hätten Sollen Wischen) »1. Unites Luther with Jerome and the fact that both Bible translator outlined their views on the translation of the messages, trying to explain to contemporaries their translation strategy. And the "letter of Pammakha" Jeronima with a subtitle "On the best way to translate", and the "message about translating" Luther entered the Gold Foundation for theoretical treatises about the translation and allow current translators to judge what problems had to solve them to colleagues in the past.

At the same time, Luther critically referred to the text of Vulgate, found inaccuracy and distortion. D.Z. Gotsiridze and T. Hu-Hugi lead the statement of I.N. Glenchev-Kutuzov that Luther hated Jeronim, although he enjoyed the translation of the author of Vulgati. The basis for such a sharp assessment researchers see that the Latin version allegedly did not satisfy Luther, as it could not read easily, without interference 2. In my opinion, the cause of criticism in the address of Vulgates and its author was in another.

First, Luther was forced to constantly oppose his translation of the official Latin version adopted by the entire Catholic Church, i.e. Its philological activity proceeded in the fight against Vulgate. This forced struggle with the "donkey" could not affect the attitude of Luther to the author of the labor, which was considered for these "Oslov" as true as the text of the original Bible itself. Secondly, it is appropriate to recall the already cited statement by E. Kari that the reformation was primarily a discussion between translators. The main opponent of the Luther-translator was Jerome, the author of the officially recognized translation church, as the main opponent of the Luther reformer was the Catholic Church, officially recognized as the only authority of Latin Vulgate. But it is hardly possible to assume that in the center of the hypothetical discussion of Luther with a medieval master was the heavyness of the syllable of Jerome. After all, Luther, a thin and attentive philologist, could not but appreciate the fact that such a highly assessed by all researchers of Jerome's translation: Vulgate is the best Latin translation of the Bible, a masterpiece of biblical translation. The object of criticism of Luther was inaccuracies and distortion identified by him in the text.

1 quote. by: Gotsiridze D.Z., Khukhuni G.T.Decree. cit. P. 89.

Vulgates. Recall that she served as a reason for the gap of Luther with the Roman Church. Pope Leo X, deciding to finance the reconstruction of the Cathedral of St. Peter, significantly expanded the sale of indulgences. Luther found these actions outrageous, equating them to ordinary trading. On October 31, 1517, he announced at the University of Wittenberg 95 theses, in which indulgences are condemned.

Now let's remember the inaccuracies that Ieronim allowed in his translation, literally introducing into the biblical text the concept of "redemption of sin by affairs", because this is the concept and led to the introduction of the institution of indulgences.

Thus, the dissatisfaction of Lutin Latin version of the Bible consisted rather in its insufficient accuracy than in the heavyweightness of her style.

The Bible translation is reflected in the concept of a luteur-reformer. One of the main provisions of his spiritual concept was that the only source of faith is the Holy Scripture, as well as the fact that each believer should be able to interpret it freely. Luther follows in this Hebrew Truth recorded in Talmud: "The Torah (Old Testament. - N.G.)600,000 persons ", i.e. as much as she has readers.

On this concept and the translation strategy is built: first, make the text of the translation in terms of faithful and accurate, the most appropriate text of the original, and secondly, to make it understandable, accessible to every person.

In search of forms of expression Luther addresses the daily language of ordinary people. It has already been a hiking phrase from his "Epistle", illustrating this search method: "You should not ask the letters of the Latin language, as you need to speak German, you should ask about the mother of the family, children on the street, a simple person in the market and watch them in the mouth As they say, and in appearance to translate with this, then they are urged and notice that they speak German "1.

Copanev brings an interesting example of one of the ways, what Luther was looking for the forms of expression of German. In order to choose in the German language, the most appropriate forms of expression when translating the fragment of the levitors to the sacrifice of the Baran, Luther asked the butcher to put the ram, refresh it, commenting on the whole process in German. Such an appropriate application

1 LUTHER. M.SENDBRIEF VON DOLMETSCHEN // DAS PROBLEM DES ÜBERSETZENS, HRSG.
V Hans Joachim Störig. Stuttgart, 1963. S. 21. CIET. by: Copanev PIDecree. cit. P. 150.
See also: Gotsiridze D., Hukuni T.G.Decree. cit. P. 92; Van Hoof H.Op. CIT. P. 214.

2 Copanev PIDecree. cit. P. 150.

the translator to real reality, modern translation theory can be correlated with the so-called "denotative model".

The translation of the Bible, made under the leadership of Luther, became one of the world's masterpieces of biblical transformation, which influenced the development of translation practices not only in Germany, but also throughout Europe. All subsequent translations of the Bible into German are based on the version of Luther, correcting and complementing its text in accordance with the modern state of the German language, with modern scientific knowledge.

The experience of the translation of the Bible to the National Language inspired the English reformer Tindaye, who took the new translation of the Holy Scriptures to the People's English language and the text with the translation of Luther. The translation concept of Luther was based on both the so-called Klytitsy Bible, transfer to Czech, made under the leadership of Bishop Yana Bleslav. This translation has largely influenced the further development of the Czech literary language.

Bible Luther's translation laid the foundations of a community national literary language and became a literary monument of paramount importance. In an effort to create a common German language for the whole nation, Luther did a huge linguistic work, developing the norms of spelling, phonetic transcription, ordering grammatical forms. After the release of the Luther Bible, the German language became more confidently to dismiss the position of Latin as a language of scientific communication and literature.

British translations of the Bible

a) Translation of John Wicklife

It is advisable to begin consideration of the Bible translations into English with the XIV century, namely with translations performed by the theologian John Weekelif (John Wyclif, 1324-1384). Almost until the end of his life, the weekell wrote in Latin. But in 1380, he is taken for the translation of the Bible into English, more precisely, it is taken for the translation of the New Testament and, perhaps, parts of the Old. Most of the Old Testament will be transferred by Wicklife's colleagues - Nicholas Hereford and John Purvey (John Purvey). There are two versions of the Wicklife Bible, both are based on vulgate. The first is strict and almost in all the next Latin text, the second is more free, more English. In one of the manuscripts it is said that the first version of the translation was made by Hereford, and the second, revised and largely superior to the first, purwe.

Despite explicit collective creativity, John Weekelif is considered ideological inspirer of this translation.

The translation of the Bible into English, made under the direction of the weekef, despite all its imperfections, marks a certain milestone in the history of the translation: he was the first full transfer of the Holy Scripture to the National Language. This translation not only laid the foundations of the English biblical language, but also served the development of English prose as a whole.

b) versions of William Tindaye and Miles Koverdela

In the XVI century The ideas of the Reformation are distributed in England. William Tindale's William Tindale (William Tyndale 1494- 1536) he thinks again to translate the Bible into English and is accepted in London in 1523 for the translation of the New Testament. He justifies his project usual in such cases an argument is a search for truth. But, in addition, his goal is to destroy the misconception that the national language is allegedly not capable of properly transferring the original. Tindale begins his work in the period when England was still closely connected with Pope Roman. Therefore, in order to avoid possible complications caused by his reformist spirit, Tindale moves to Germany, in Hamburg, meets in Wittenberg with Luther and begins to partially print his translation in Cologne. In 1525, he publishes individual books the Gospel from Matthew and from Mark. However, fleeing against repression, he is forced to flee into Worms, where in the same year publishes a complete translation of the New Testament. Then he goes to Marburg, where publishes in 1530. Pentateuch, and in 1531 - the book of the Prophet Ions.

His translations, characterizing the author as a subtle erudite, not indifferent to the harmony of words, were completely independent. Extensive knowledge of the translator allowed him to rely not only on Vulgatu, with which the transfer was made. Tindayl also worked with the German version of Luther and with the Greek-Latin commented erascious edition. Its introductory articles and notes are partly literally translated from the Luther version. By the time of their death, Tindale has already been greatly advanced in the translating of the Old Testament.

Modern researchers believe that it is Tindayl that established the principle of biblical translation into English.

However, Tindayyl contemporaries found many inaccuracies and mistakes in his translations. Thomas Mor wrote seven volumes of accusatory articles against Tindayyl. They celebrated the controversial character of his comments on the fields, criticized some lexical replacements. Said, in particular,

that Tindayl unreasonably replaced some established church terms, for example, church (Church)on the congregation (Religious Brotherhood), Priest (Priest)on the senior (Senior), Charyty (Mercy)on the lOVE (love for neighbor).

In 1533, when Henry's hostility VIII for heretics seemed to weaken, Tindayil is decided to return to the insane, where he continued to work on the editors of the translation. However, due to betrayal, he falls into the hands of the police. In 1536 he was hung and burned. Most of the copies of his translations were destroyed.

Translation made by Tindail, still attracts the interest of readers. In 2000, the library of the British Museum prepared the first with the XVI century. Reprint of the translation of the Bible Tindaye for one of the few copies.

Ironically, the work of Tindayil on the translation of the Bible, completed in 1535 by the monk-Augustine Miles Kovertay-scrap (Miles Coverdale, 1488-1568), was actually officially accepted in England after Heinrich VIII ripped relations with the papacy and introduced the reformation in England.

Coverdale, perhaps less scientist than Tindayle, was an inspired translator. His translation of the Bible, according to some evidence, relied to a greater extent to the Swedish-German version, and not to Latin-German, like Tindayyl. The first edition of the Coverdale Bible came out in Zurich.

Against the background of Protestant Bibles, later, in 1582, the first Catholic Bible appears in English.

In 1611, the so-called "authorized version", referred to as otherwise "Bible King Yakov", is published. Its creation, according to some researchers, is random. VAN OF, in particular, writes that in 1603 King Yakov (1566-1625) gathered a Council to study the claims of the most fanatical puritan. The study of Puritan claims has shown the urgent need to create a single translation of the Bible approved and approved by the monarch. The king creates a commission for the preparation of a new, fully recycled translation. For seven years, from 1604 to 1611, forty-seven scientists under the leadership of Bishop of the Winchester Lancelot endreja work on creating a new version of the translation. The bishop himself makes a new translation of the pentateuch. Stripping from the biblical English language, formed by the translations of the weekef and Tindel, the translators eliminate the former texts of archaisms, but left everything that was understandable and clear in them. As a result, art was created

the text that has not had, truth, no size, no rhyme, nor request, but possessed simplicity and vital power. "The greatest of all Bible translations, this version, notes VAN OF IS, is also the most great of books in English, the first work of the English classics that have had the strongest influence into English" 1.

Chapter 4.

Beginning the theory of translation. Translation and art of speech

§ 1. Cicero: First opposition categories of "free" and "literal"

And the ten centuries after the Carthagen, as the Great Writer and Orator of Rome Mark Tuly Cicero (106-43 BC), describing his experience in the widely known preface to his own translation of the speeches of Eschin and Demosphen, opposed himself, the Great Speaker and writer, a simple translator. With this opposition, he clearly demonstrated the attitude of the Roman society to the interpreter profession.

From a historical point of view, Cicero, perhaps, lucky more than other ancient authors, as a significant part of his works remained (almost half of his speeches, treatises for rhetoric and philosophy, a huge number of letters). Apparently, it is preserved heritage and served as one of the reasons why Cicero is one of the figures of the ancient world, whose statements still serve as a subject of citation in a variety of sciences and whose speech art is a sample of imitation.

I did not fail to remember the Cicerone and the history of translation science. After all, it is in his treatises that we find references to translating, about translators, as well as some theoretical reflections, testifying to understanding the problems of translation activities.

It is at the Cicero for the first time we first discover the opposition of the categories of translation theory, namely the opposition of free translation literal.

In fact, free translation and literal translation can be considered as primary and fundamental categories of translation theory. These categories reflect two opposite strategies for translation activities. Throughout

1 Van Hoof H.Op. CIT. P. 143.

more than two millennia Translators, writers, critics, linguists and philosophers who intend to convey problems, argue about which translation can be considered free, and what - literally, what translation is preferable, there are intermediate types of translation or all transition can only be attributed to To one of these species.

Before analyzing the concept of cicero in relation to translation, briefly consider the historical context, in many respects determined his views.

The ancient Romans did not differ much from Ellini in their confidence in the perfection of their tongue and their culture, and accordingly, in neglect of the languages \u200b\u200band cultures of other peoples. Only Greek culture was recognized as them as a role sample. Everything else that did not belong to the Hellenic or Roman civilizations, was considered barbaric. What was the same to translate to great languages \u200b\u200bfrom the barbaric?

The Greek culture recorded in the texts was known to the Romans from the primary sources: for the educated Roman, the ownership of Greek was natural. The desire to enlighten the people of Romans, apparently not yet. Accordingly, the translations from Greek to Latin turned out to be unnecessary, and translations from the languages \u200b\u200bof the barbaric and suppressed. The translation, thus, came into a category of secondary activities that do not require large intellectual abilities, in any case, not comparable to literary activities and oratory.

Hence the disregard of the Romans to translation and the translator. Public recognition of a profession and respect for it is due exclusively by the degree of its need - either real or fictional - for the vital activity of society. In the ancient Carthage, where, none of the languages \u200b\u200bcould take a dominant position, like Latin in Rome or Greek in Greece, translators were needed not only to provide "intercultural communication" of multi-language and multinational people, but also to manage these people. In modern Canada, where official state languages \u200b\u200bare not one, but two languages \u200b\u200b(English and French), where the management of the bilingual people is carried out by transfer, the translator's profession also turns out to be respected.

In ancient Rome, Latin dominated. At the same time, Greek literature, Greek verbal creativity as a whole amounted to the Romans of admiration and a sample for sub-

jewish. To write similarly great Greek masters, and maybe surpass them in the art of eloquence - in this, many Roman speakers and writers have seen a testimony of their own skills.

Do not get into the area of \u200b\u200boratory or in any other areas of Cicero's creativity, but considering only his contribution to the development of translation theory, it is safe to say that Cicero was one of the first, who, solving the complexity, inconsistency and diversity of this type of creative activity , laid the foundations of the theory of translation, opposing its primary categories.

It was the pagan writer Cicero that turned out to be a creative "mentor" deeply pious Christian, who took the translation of the Holy Scripture, - St. Jerome. The essence of the spiritual conflict of the great interpreter of the Bible, the heavenly patron of modern translators consisted that he, a Christian, in the soul was a ciceronica and bowed to the power of a wonderful word.

Much later, already in the XVI century, in one of the first treatises about the transfer of his author - E. Shake - also refers to Cicero. The question arises why Cicero was a teacher of translators and early Middle Ages and the Renaissance Epoch? Why still, discussing many controversial issues of translation, do we mention Cicero? Why do we honor Cicero as one of the thinkers who left a bright mark in the history of translation, despite the fact that Cicero himself never ranked himself to translators, and on the contrary, opposed himself to them?

The answer to these questions may be that Cicero in its characteristic laconic and elegant form set (of course, did not decide, but only set) questions, many of which are still discussed by theorists of translation.

For Cicero, as for many of his contemporaries - poets and speakers, the translation was a kind of secondary literary activity. Translation is primarily an exercise that helps the development of eloquence. In one of his treatises about the oratorical art, Cicero writes that in the youth, it often practiced in eloquence, trying to rephrase in more accurate and beautiful expressions what was said in elevated speeches or written in beautiful verses. However, he quickly realized that this imitation exercise is useless and even harmful, as he either repeated those expressions that they found copied originals in the texts, or used those forms that were inferior to the original expressions: "Expressions

the most striking and at the same time the most beautiful and most successful, "he writes," they were already anticipated or annenial, if I practiced in verses, or a ram, if it was his speech, I took for a sample "1. And then he came up with another exercise, translation. Cicero decided to push the best speakers from the Greek speech. "From reading them, I extended the benefit that, passing the Latin read in Greek, I had to not only take the best of the common words, but also in a sample of the original to calculate some new words for us, if only they were To the place "2.

A hundred years later, another Roman speaker and the eloquence teacher Mark Fabi Quintilian (approx. 35 - Ok. 96) In the main essay, fortunately, fully reached us, in which he developed a full course of the theory of rhetoric, also mentions the translation as one of Very productive speech exercises. At the same time, he refers to the experience of Cicero: "What now let's talk about, there is the most reliable means to achieve the abundance and ease of speech. Our old speakers did not know anything better than to translate from Greek to Latin. Grasse in his books about the speaker writes that he was doing a lot. Cicero advises the same. It is known that he published his translations of Plato and Xenophon ... The benefits of this exercise is obvious: since the Greek speakers are usually full and significant, and also because they are infinitely skillful, those who translate them are completely free in Tom to enjoy the best words, these words belong to them. As for the figures, the main decoration of speech, then in view of the fact that the genius of languages \u200b\u200bare not the same, it is often necessary to replace some others, in which there is also a certain difficulty. "3

Today it is quite difficult to assert whether these exercises were really a translation in a modern concept or any other kind of bilingual activity. In modern translation theory, it is often an opinion that the translation and interpretation should be distinguished. Other distinctions are known for translation. Zhukovsky did not call his poems with translations. His Russian version of the Ballad of Gottfried Augustu Burger "Lenor", who received the name "Lyudmila", is named with free crossing, not a translation. Marshak, creating

1 Cicero M.T.About the speaker // Cicero M.T. Three treatises about oratorical
Temptation. M., 1972. P. 104.

3 Cyt. by: Horguelin P. A.Anthologie De La Manière de Traduire. Domaine Français.
Montréal, 1981. P. 21 (Translation from FR. My. - N.G.).

the versions of the poems of the English poets, also did not call them transfers, but used the evasive and elegant formulation "from ...".

The main work of Cicero on the translation, which has already been trained, is the preface to his own translation of the famous speeches "about wreath" Demosphen and Eschina, also known as the Treatise "De Optimo Genere Oratorum" ("On the best kind of speakers"), where Cicero commented on Translation of speeches of Greek speakers. The main importance of this small text of the great speaker of antiquity is that in it for the first time, how much can be judged by the documents that have reached us, the liberty is justified. As M. Balina is rightly noted, "this statement Cicero appears if not as a theorist, then, at least as the first defender of the" free ", by definition of one, or" dynamic ", by definition of others, translation" 1.

Turn to the text of the treaty.

"I transferred the authors of the two most eloquent attic speeches aimed against each other - Eschina and Demosphen. But I shifted them not as a simple translator, but as a writer, while retaining their statements with words or thoughts, using, however, the words familiar to Latin custom. Thus, I did not consider it necessary to transfer the word to the word, but I retained the meaning and strength of words. In fact, I believed that the reader is important to get the same number, but so to speak, the same weight ... And if, as I hope, I managed to convey these speeches, while retaining all their advantages, i.e. The statements, figures and design of speech, and following the words, but only to the extent that they did not contradict our taste, and if we did not transfer all the words of Greek text, we tried to reproduce the meaning. "2

From this text we see that Cicero clearly distinguishes translation and literary creativity. He, speaker, translates not as a simple translator, but as a writer. The translation is already supplied to the "table of ranks" below the actual literary activity. As the writer Cicero allowed himself a number of liberty in translations. Keeping the structure of phrases of original texts, the location of words, figures of speech, the relationship of thoughts, it uses words familiar in Latin use. Cicero does not seek to convey the word in the Word, he conveys the prisoners in the words of the concept. Moreover, he emphasizes that not

1 Ballarci M.INTRODUCTION // Bachet de Méziriac C.-G. De La Traduction.
Artois, 1998. P. XXXVI.

2 Horguelin P. A.Op. CIT. P. 19 (Translation from FR. My. - Hj.).

it sought to save the same number of words. For him is the meaning, the "weight" of the word. It should be assumed that the cicero has in mind the translation periprases, when one word of the original, without having a single-tidal equivalent in the translating language, is replaced by a combination of several words. This confirmation of this can be an excerpt from another essay of this Roman speaker - the treatise "De Fïnibus Bonoram et Malorum" ("On the definition of happiness and misfortune"), where Cicero clarifies the method of translation directly related to work with vocabulary: "It is not always necessary to follow in your speech Greek, as the inept translator would have done, especially if thoughts become more understandable when they are expressed as simple words. As for me, when it comes to translated and if I can not pass as concisely that in Greek is expressed in one word, I use a few words. Sometimes I use the Greek word if there is no equivalent in my language "1.

Interestingly, Cicero again opposes himself to an inept translator. In this fragment, he says about borrowing as one of the ways of translating in the absence of equivalent. The last part of the phrase from the preface also turns out to be very important for understanding the "literary translation" technique of that period. Cicero admits that he translated not all elements of Greek text, while retaining his meaning. In other words, some fragments of the original text translated were deliberately omitted. Thus, in the method of translation described by Cicero, you can easily distinguish actions that are defined in modern transformation theory as translation transformation, namely: replacements, adding and omitting. Only in the fourth form of transformations - permutations - Cicero is careful. It seeks to maintain the main decoration of the phrase - figures and the location of the elements, as well as the sequence and logic of the presentation of thoughts.

Bible in Luther // Christian.-
1991.- № 1. - P. 7-9

Bible in Luther

The Bible is the basis of the foundations of Christian life and Christian culture. It is now that when the souls of millions of our compatriots appeal to God and are looking for answers to the main questions of being, in our country an interest in the Bible, its content and origin. The role of God in Protestantism is especially great - one of the three main directions of Christianity. In Protestant churches, the Bible is carefully studied not only by shepherds, but also by all believers, and the word is embodied in their lives. At the same time, over the past decades, we have very few popular research related to Protestant culture. But she played and continues to play one of the dominant roles not only in European culture, but also in the world. The sketch offered to your attention is devoted to the "cornerstone" of Protestant culture - the first translation of the Bible to the national language implemented by Martin Luther.

From the very occurrence, the true church was approved "on the basis of the apostles and prophets, having the most Jesus Christ by cornerstone" (Ephesus 2, 20). The teaching of the prophets, set forth in the books of the Old Testament, and the New Testament Teaching of the Apostles was the main life of the Church. The Bible was a guide to all the actions of believers, they were constantly read by them, discussed and interpreted. "The Word of Christ makes him abundantly, with every wisdom," the apostle calls (count. 3, 16). The earliest, the Apostolic Church was jealously studied the Old Testament (Acts 1, 15-20; 2 Peter. 1, 19). And after the appearance of New Testament books, they began to constantly read out loud and explain at the meeting of believers. "Blessed and listening to the words of the prophecy of this and who observing written in it," the Apostle John exclaims (Rev. 1, 3). It is clear that the observance of the Word of God precedes his reading and understanding. It should be heard - not only an external hearing, but also with a heart.

The Apostle Paul refers to the Word of God "Spiritual Sword" (Ephesus. 6, 17), the strongest weapons against the forces of evil. It is not surprising that there is always dark forces with the greatest rage raged precisely against the words of God, trying to prevent the spread of the Bible, prevent or stop studying it. In the Middle Ages, an era came in which it would seem that these dark forces had achieved their goal: on behalf of the Prelites of the official church, the Terrible regulations were published, prohibiting a simple believing not only the study, but also the Bible reading itself. This was done directly contrary to the words of Jesus Christ: "Explore the Scriptures" (John 5, 39). And it happened in pursuance of the predicted: "Beware so that anyone prevented you; For many will come under the name of mine, and they will say that this is me, and many prexipate "(Mark 13, 5-6). Under his name and hiding behind his authority, i.e. Called by Christians, the church includes "Lukey wolves, not sparing herds" (Acts 20, 29). Some of the highest hierarchs of the dominant church were betrayed, contrary to the teachings of the Gospel, korestolubia - "Depreciation of Mzda, like Valaam" (Jud. 1.11). They tried to repay the light of the wound of their Words of God or at least to hide it. Jesus Christ teaches us: "And burn a candle, do not put it under the vessel, but on the candlestick, and shines everyone in the house" (Matt. 5, 15). The Word of God is said: "Your word is a lamp my foot and the light of my lamp" (Ps. 118, 105). It is this lamp, designed to shine to everyone in the house of God, the dark forces tried in every way to hide, "put under the vessel".

At the same time, the Bible, not at first glance, remained in the dominant church the subject of the deepest reverence. She was solemnly endured from the altar during worship. From it they read out loud passages in Latin, for most parishioners incomprehensible. Oaths were brought on it and the oaths were given. But it has remained the content of it for centuries for the people of "Book for seven seals" ...

Some researchers are trying and today to prove that ignorance by the people of the Bible in those times had objective reasons. They say that first, before the invention, the Johann Gutenberg printing machine, handwritten books were very expensive and were few people available. Secondly, if the peoples who spoke in Romance languages \u200b\u200b(Italian, French, Spanish and some others) could also partly understand the text of the Latin Bible - Vulgates (just as we partly perceive the church Slavonic language), then the peoples of the German Group ( The Germans, the Dutch, the British and others) without special education could not understand a word from Vulgate.

But such evidence does not have soils. First, the PropoPostol Church, as you know, consisted of people who knew well and constantly studying Scripture. Secondly, among the Jews, since ancient times, the tradition of learning children by the Holy Books was distributed, and in the Middle Ages they, for the most part, knew the Old Testament well. But in the early Christian times, and in the Middle Ages, up to the 15th century, all the books rewritten from the hands! Finally, the position itself, in which only the text of Vulgate was used in the church (however, reading and studying even his laity was strictly forbidden!) He speaks for himself.

Especially intolerabically, the prelates of the dominant church to believers interested in the Scripture, after the suppression of the "heresy" of the 12-13 centuries - the movements of the Qatar (Albigoites) and others. After all, among the "heretics", exterminated by dozens and hundreds of thousands, there were many those who called on to return to the spirit and the letter of the Gospel! And the more dangerous was the acquaintance of the people with the Bible to the authorities.

The Inquisition, created to suppress the "Yeresya", was evidentally. One of the Italians of the 16th century - Antonio del Paliairichi - exclaimed: "It's almost impossible, being a Christian, die in my bed!" So the prophecy of the apostle Paul came true: "Yes, and everyone who wants to live pious in Christ Jesus will be gone" (2 Tim 3, 12). In those days, the famous phrase was transmitted to the mouth of the mouth: "If Christ had embodied in our day, it would immediately be crucified or burned alive by the Inquisition." Looking ahead, let's say that after the translation of the Bible to the folk languages \u200b\u200bof Europe, the persecution of believers inquisition has tightened even more.

This is what the power of evil, with which they entered into the spiritual battle of the fighters for the reformation. And one of the most important things was to give the opportunity to the people to read the Bible in his native language ...

Even before the Luterovsky translation of the Holy Scriptures in Germany, the lists of the Bible in various translations have already walked. But they did not affect the features of the Hebrew and Greek original. The books of Scriptures were often presented not completely. The literary level of transfers was low. And finally, translations were carried out every time a local German dialect. In this sense, Saxony - the area where Luther lived, was the most appropriate place for the public transfers of Scripture: there was a historical and geographical intersection of all German lands, a communion literary language was taken here.

The idea that the Bible believes in his hands in his native language, arose from Luther soon after the famous burning of Papal Bully, who took him from the Roman Catholic Church. Event This is considered the "second step" of the Reformation ("First Step" - 95 Theses against the Indulgence Trafficking, written by Luther in 1517). In 1521, a year after burning Bully, Luther was drafted by Emperor Carl Fifth in Worms on Landtag, where he was asked to "renounce his views, until it's late." Luther's response speech in defense of the personal belief based on the study of the Bible made a big impression on many German princes present at the same time. And one of them - Kurfürst Saxon Friedrich Wise - with the help of his knights "kidnapped" Luther on the way back from Worms and sheltered in the Wartburg Castle, fearing that otherwise the reformer will be detected and the Vatican agents will be killed.

It was in Wartier who began Luther to his biblical translations. He began with the New Testament, and then moved to the Pentateuch Moiseyev. Approached the end of 1521. All the translation of the Bible took 12 years - from 1522 to 1534.

These were the years of emergency tension of all spiritual, emotional, physical forces Martin Luther, who consciously, which is the great responsibility and on the meaning for the people, the business instructed him. Luther, who had a good theological education, who owned several languages, did not consider himself completely prepared for the translation of Scripture. He inspiredly surrendered to the careful study of the Hebrew and Greek scanits of the Bible, invited to himself, as the closest assistants, the largest scientists in Germany - connoisseurs of ancient languages. Among them were: his closest associate - Reformer Philip Melanchton, perfectly owned by ancient Greek; Aurogallus - Teacher of the Hebrew language at the University of Wittenberg; Cruciger - the connoisseur of the Aramaic (otherwise called chaldean) language; Bugogenhagen, who perfectly broken down in the subtleties of Latin, on which Vulgate is written; There were other scholars-theologians.

Different versions of the Bible were merged: the Hebrew "Masoretsky" ("Masira" - by Dr.-Heb. "Tradition") Text, the original of the Old Testament, was compared with the Greek Sepuaginta ("Translation of Seventy Tolnikov") and with Latin Vulgate; Thoroughly studied parts of the Bible written in the ancient Aramaic language (some chapters of the book of Daniel). The New Testament was transferred from exemplary for the time of the Greek text, prepared shortly before that the great philologist-humanist erosion Rotterdam, and Luther enjoyed the Latin translation of Erasma himself. Interestingly, both texts of the New Testament were prepared by erapha, respectively, in 1516 and in 1519: their appearance, therefore, coincided with the very beginning of the Reformation.

But Luther cared not only the loyalty to the original of the Bible. Its extremely worried about the sound of translation, its publicly available, accuracy, beauty of the language. Luther himself was the greatest connoisseur of German speech, all of her dialects and impoverished, taking words and expressions. At the beginning of the thirties, he was, for the first time in the history of German philology, a meeting of German proverbs and sayings, which included about two thousand spokes. For about the same time, he translated into German and part of the famous Basen Ezopa, looking for for every Greek expression corresponding to him by the German. Undoubtedly, all these works of Luther more aggravated his sense of native language and helped more precisely to pass the Word of God. In addition, the translator constantly sought to contact among the simple people - on the streets, fairs, fairs where he was carefully listened to popular speech. He picked up German words with great diligence, unconditionally relevant to the biblical script. For this purpose, he, for example, once asked the Jewish Rabbi to go with him to the butcher. The butcher, who selected the Barans of Tasha, at the request of Luther, said, as the people called each internal organ and every part of the carcass, and Rabbi explained how their names are sounded in the Hebrew Bible. These knowledge was needed by Luther when transferring those chapters, where animal sacrifices are described in detail (lion. Ch. 1-9).

It was difficult for LUTER and his employees to transfer almost every verse, slowly fought a great business. Luther himself writes in his preface to the book of Job about the fact that once he, together with Melanchton and Aurogallus, "he managed to bare three verses in four days." Translator, whose childhood passed in the poor peasant family, found a fresh and accurate popular comparison for his work: the translation it compares with the cutting of the forest and the panties. "The reader does not imagine how many stumps and logs were in the place where he now passes, as if on the oversized boards, and how we, covering, then and fear, removed from the road all these stumps and logs ..."

Notice: Luther speaks here not only about heavy work, but also about fear. After all, a terribly believer person at least in something wrong when the word of God is granted his responsibility to God and People! According to the memories of Luther, he, together with his assistants, often for three to four weeks, was looking for one, the most suitable for this verse of the Bible, the word.

Luther not only did not insist on the uniqueness of the solutions found by him when they were transferred, but he constantly asked for experts (and ordinary readers) to object to him, to offer other options. Until the last days of his life, the great translator improved, improved his work. He constantly collected special "verification commissions for the transition of the Holy Scriptures", of which the most representative acted in Wittenberg in 1540-1541. Literally every word translation was treated, and much specified.

While the Roman hierarchy was covered with reasoning about the "complexity" of the Bible, her "incomprehensibility" for a simple person, Martin Luther wrote: "On earth, a clearer book is not written than this ... a simple miller's daughter, if she is a believer, It may be correct to intelligently and explain it. " Luther said these words back in 1520 - at the beginning of his open confrontation with the papacy. And until the end of his days, the reformer performed everything to him in order to make the Bible affordable for a simple people. He became the initiator of learning the diploma and the Scriptures of German children of all classes.

And his desire to "introduce all the people to the Gospel Truth" brought beautiful fruits. Luter's translation of the Bible, who came out of the press in 1534, became the desktop book of all German people. For 50 years - until 1584 - about 100,000 copies of this Bible were published, - a huge circulation, at the time! ..

The first edition of the Luterovsk Bible was printed in the printing house of Hansa Luffert and supplied with a large number of comments. The appearance of the book was extremely attractive: the illustrations for her created the great German artist Lucas Senior cranes.

Protestant churches, as you know, called on our followers to the direct execution of the second commandment of the Lord: "Do not make yourself a idol and no image that in the sky at the top, and that on earth below, and that in the water below the Earth. Do not worship them and do not serve them ... "(Ex. 20, 4-5). The second commandment does not prohibit, however, create any images, and prohibits it precisely to worship them. For example, the images of Cherubov, which did not pay the divine honors, were created on the command of the Lord in the time of Moses and were placed in the tabernacle (Ex. 25, 18-22). Therefore, strict execution of the second commandment dismissed the creative forces of Protestant artists from slavery canon, and this contributed to the flourishing of the visual arts.

Luther expressed his attitude to the art in the following words: "I do not adhere to the opinions of those who think that the Gospel will amaze and destroy all the arts, as some sacraments believe, but I would like to see all the arts, and especially the music, in the service of Of who created them and gave us. Therefore, let any pious Christian act in this direction as he likes it, to the measure of the forces giving him God. "

And today, more than 450 years old, most of the German-speaking population of the world read the Bible in Martin Luther.

With his example, Luther inspired other protestant translators. For example, in 1611, England received its Protestant translation of the Bible, made by the 50s by theologians ("Bible of the King James"). He still is, in its kind, unsurpassed and read by most English-speaking believers around the world.

Lutersky translation - "Father of all Protestant translations" will forever remain a living monument not only to the first European reformer, but also the Reformation itself - a great spiritual movement for repaid to the gospel truth.

The Bible is called "Book Books", for she is the Word of God, and no book can be equal to it in this regard. But in many ways, the Bible exceeds all other books. As we already know, she is the first "real" book in shape. But, in addition, she became the first translated, first printed and, finally, the first book with worldwide importance.

Separate texts were translated into other languages \u200b\u200bin very long-standing times. As far as is known, the Bible has become the first book translated completely. This refers to the translation of the Old Testament from Hebrew to Greek - Septuagint.

The legend narrates that King Ptolomy II Philadelph (285-246 to R. X.) wished to acquire the Sacred Scriptures of Jews in Greek Transfer for his famous library in Alexandria and requested the acquisition of the Bible to the Jews of the High Priest. In response, the high priest sent the king of seventy-two scientists of the scribe, six from each of the twelve knees of Israel. These seventy-two husbands are each independently working in a separate cell - and had to translate the Bible. They not only completed translations at the same time - all the selected texts sounded absolutely the same! After that, the Septuagint was called "Seventy".

In fact, however, everything happened somewhat differently. In the last century, before the start of a new era in Egypt, especially in Alexandria, based by Alexander Great in 332 to R. X., many Jews lived. They spoke in Greek, and therefore the need for her translation was manifested. So in the III century. Prior to R. X. We started the transfer of Old Testament Scriptures, finished only in the next century.

Septuaginta was also the Bible of the Apostles. They could quote from it in their travels by the countries of the Mediterranean Sea and Malaya Asia, as the Greek language was then international. And today we are grateful to nameless scribes for the opportunity to read Septuagint. For the translation created at the time when the Hebrew was still a living language, is invaluable for the study of biblical texts.

In the first Christian century, new translations of the Bible appeared. The most famous of them is Latin Translation, "Vulgate", started in 386 by R. X. Scientific by Jerome and finished them in 405

The first Bible was dated by the first Bible in German, translated by Ulfilo, the Apostle is ready. But before he had to create a gothic font. So the Bible Ulfili simultaneously became the first monument of gothic writing. A particularly valuable copy of the Gothic Bible is a purple painted parchment with silver and gold fonts - stored today in the Swedish city of Uppsala, Sweden.

First printed book

In the XV century, new horizons opened in many spheres of human life. In 1492, Columbus opened America, and in 1498 Vasco da Gama - the sea route to India. However, even more significant than these fascinated world of events, the invention of typography was invention.

Actually, the books were printed before, cutting out the font or images on wooden plates. But Johann Gutenberg invented printing with movable literals. Now you can make a set of separate letters, and after printing, disassemble it and use the font for a new job. The first Gutenberg printed the Latin Bible - a bulk folio more than 320 double sheets of large format. Gutenberg worked on it from 1452 to 1455. For the preparation of parchment sheets, the skin of a hundred seventy calves took.

The art of printing spread across Europe is extremely fast. In, 1466, ten years after the appearance of the first Bible Gutenberg, in Strasbourg, Johann Menhelin issued the first printed German Bible.

These first-line bibles could not, of course, acquire ordinary people. At the end of the XV century, for one copy paid the price of three tribal bulls. Nevertheless, the demand for the Bible was great. The invention of typography has opened up new opportunities for the design of books books and its distribution.

Martin Luther translates the Bible

Bible Luther and the Reformation turned out to be a revolutionary moment in the victorious procession of the Great Book. The Luther existed eighteen bibles printed in German. But they have been abounded with so many flaws that they were not widespread. The reading of the Bible also hampered by the fact that during the times of Luther there was no other German language, the country spoke on many diverse dialects. Martin Luther's genius helped overcome all obstacles. After Reichstag in Worms, Luther had to hide in Wartburg. Forced inactivity, the great reformer used to translate the New Testament and made it for an incredibly short term - from December 1521 until March 1522. And in September 1522, the new covenant transferred to them was printed by Melchior Lotatta in Wittenberg. It is called the September covenant. 5000 copies were sold instantly, and in December of the same year, the second, revised edition (December covenant) was published. From 1522 to 1533. Luther made seventeen editions.

More time it took to translate the Old Testament. Luther made him together with Philip Melanchton in five years: (1529-1534). In the "Message of Translation" he tells, with what difficulties I had to face both men: "Quite often it happened that we were found for two, three, even four weeks and asked about one single word, and sometimes they didn't find an answer."

In September 1534, the first Wittenberg Bible, published in the German literary language, appeared, was finally published in Hansa Luft. The demand for Luther's translation was so large that before his death in 1546, thirteen editions came out, every time newly visible and improved Luther and his friends. Wittenberg Print Print Gansa Lifebook from 1534 to 1584 printed about 100,000 Bibles - the greatest achievement for his time! Luther's Bible was reprinted in four places outside Wittenberg.

The basis of his translation Luther put the "Saxon Stationery", and it was a good choice. He sought to write so that the text is easily understood by the simple people. "It is necessary to ask your mother in the house, children on the street, a simple person on the market, watch them in the mouth, as they say, and also translate. Then they understand that they speak German with them, "explained Luther in the" Message of Translation ".

The ability to deeply penetrate the content of the Scriptures and a good sense of language peculiar to Luther, made the Bible of the People's Book in Germany, which crucially facilitated the emergence of a single literary language in the country. How much did the Bible of Luther affects the lives of people, culture, literature and art shows, among others, the fact that 705 crowds of the winged words have biblical origin: 368 words from the Old Testament and 337 of the New Testament (on Bushman). Who every time does not remember every time that he quotes the Bible when he says that it was sinking "to the compositions and brains" (Jews 4:12), which wants to "wash his hands in innocence" (Matthew 27:24) or "amazed blind" (Genesis 19:11; 4-kingdoms 6:18) that "as if scales dropped from the eyes" (Acts 9:18) or I would like to "pour your heart" (1-kingdoms 1:15; Psalm 61: 9) , Or that he wrote a letter in length in the elbow "(Zechariah 5: 2)?!

Deeply popular Luther's language, the author's scholar of the translation provided his work extraordinary success. But they are not alone. Martin Luther felt the power of the Gospel. His faith and deep piety lived in the Word of God. Not only reason arose Luther phrases! The Word of God passed on the one who inspired them himself!

The New Testament of Luther was cordially accepted in Switzerland, where Zwingle's Reformation and Calvin. In this country, too, also taken for the translation of the Bible. And before Luther finished the translation of the Old Testament to German, the Zurich Bible was published, which for our days is the greatest value. Subsequent translations carried out by representatives of various nations are based mainly on the Luther's Bible.

Word of God for all nations

The September Covenant of 1522 was sold for half Gulden. By the way, on eight gold guilders could live during the year. However, this publication of the new covenant was considered cheap compared to the previous Bibles. For example, the Bible of 1430 cost 300 Golden Guldennes, the Latin 1450 is about 60, and the first printed German Bible of Medine (without binding) was sold for 12 gold guilders. Subsequently, the purchase price of the Bible remained as high. For it, it was necessary to pay the cost of the harness of the tight bulls. Proshirudin, of course, could not afford such a purchase. Nevertheless, now the Word of God can be heard in many parts of Europe, as well as buy, if there is money, Holy Scripture. Augustus Herman Franke, the founder of the shelters for orphans in Galle, quite crushed that the Bible because of the high cost is still not available to many people. Berlin Baron Von Bankstein, his like-minded man and fellow, shared the concerns of Franks. Kanstin offered to establish a society for the manufacture and spread of cheap bibles. On donations, they acquired a sufficient amount of Liter so that the printing house could save, not scattering every time the set of the Bible. This significantly reduced the cost of printing. On October 21, 1710, the Biblical Society of Kanstein began its activities. The principle of the world in the world of such society became the following: "... excluding profit in printing and edition, to produce the Bible in a community-oriented enterprise, and disseminate it at cost."

As a result, the price of the new covenant was two pennies, and the full Bible-nine pennies. In the following decades, the Bible had every tenth German.

Such a situation has developed in England. Back in 1800 there were very few bibles in the country with very big demand. The position of things changed one girl, herself, however, without knowing it. Mary Jones from Wells once a week made a very long way, going to his friend to read the only Bible in the whole neighborhood. Mary really wanted to have his own sacred book, and diligently copied money for her. After six years she collected the right amount. The girl went to the pastor and asked the Bible. He thought, and then said that only Pastor Charles from Bala, the city, which is forty kilometers from their arrival, will be able to help her. Mary went on the road again and outlined her request to the pastor Charles. He saddled and thoughtfully measure his office steps. Then he asked: "So it's true that you have copied money for the Bible for six years, and yesterday went forty kilometers to finally buy? Yes, Mary? Alas, I have to upset you: I can't give you the Bible. "

The girl flooded with tears.

"Mary," said Pastor then, "look here, I have only two Bibles in this closet, and both have already been sold. But on your own fear and risk I will give you one. You should not come back home with empty hands. "

This story, Pastor Charles in 1802, spoke at the meeting of a religious society in London, adding his story about finding a way to print the Bible for poor people in Wells. In response, Baptist preacher Khugs, jumped from his place, exclaimed: "Why is it just for Wells, why not for the kingdom, why not for the whole world?"

He struck an hour of great awakening. After the excited speech of the pastor that the Bibles lack in many countries, on March 7, 1804 with a large meeting of people (over 600 people were present) British and foreign biblical societies were founded. Soon other organizations of this kind in Basel (1804), Philadelphia (1808), Finland 1812), Amsterdam (1814), Ellberfeld (1814), Berlin (1814), Dresden (1814), New York (1815), Scotland, and New York (1815), Scotland and Norway (1816). These biblical societies took for the fundamental principle of Kanstein, following which, the publisher does not receive any profit. The societies have implemented technical innovations in their printing houses, such as a high-speed bookprint (1810). From now on, it became possible to publish the Bible with unthinkable first circulations.

Biblical societies also took care of the translation of the Word of God into other languages. Missionaries left all over the world. They penetrated the Jungle Africa, in secondary and southern America, in the deaf areas of Asia. They also needed the Bible. Often, the missionaries began with the fact that writing for local residents, and the Bible became the first book, on which the aborigines learned to read.

Currently, biblical societies have entire translation institutions. Several languages \u200b\u200bare added annually, on which they speak somewhere in the jungle wilds or steppe spaces, recently open areas. Here, in the near future, there must be their own Bible.

The spread of the Bible in our age has reached the striking scale. The statistics, of course, is estimated not only the number of books of the full Bible, but also separately the new Testament and various rare publications. After all, on some dialects, which only a few tribes speak, was published on the same Bible book.

Here are statistical data:

1900 - 8 million bibles;

1950 - 22 million, of which about 2.5 million full bibles;

1960 - 35 million, of which about 4 million full bibles;

1970 - 145 million, of which about 5 million full bibles;

1980 - 440 million, of which about 9.5 million full bibles.

Impressive and the number of languages \u200b\u200bthat the Bible or its part is translated:

1600 - 40 languages;

1700 - 52 languages;

1800 - 71 language;

1900 - 567 languages;

1950 - 1034 languages;

1965 - 1250 languages;

1985 - 1829 languages.

According to experts, the world speaks 3000 languages \u200b\u200band dialects. Of these, more than 1500 is used only by relatively small ethnic groups. Without a doubt, the Bible and in our time remains a bestseller. No book uses such a wide demand as sacred writing, and no book is translated by such a number of languages. The Bible is truly book book!