Who translated the bible. History of Bible translation in France. English Catholic Bible Translations
Bible. BIBLE TRANSLATIONS. About the Septuagint see above. Jewish culture created the so-called tradition in the Roman era. "Targums", i.e. translations of the Old Testament, sometimes translations that interpret the Aramaic language spoken in this era. Of particular importance is the ancient Syrian translations of the Bible already because the Syrians were as close as possible to the environment of Palestinian Jewry in a geographical, ethnocultural and, most importantly, linguistic sense, since the Syriac language is nothing more than the North Mesopotamian dialect of the very Aramaic language that already sounds in OT and which was spoken in Palestine during the New Testament. There is reason to believe that in the Syrian translations of the NT, primarily in ancient Peshitta, the spoken language of the Aramaic-speaking Jesus Christ could be kept (in this sense, there are interesting cases when we encounter a play on words lost in the Greek text, cf. Black M. An Aramaic Approach to Gospels and Acts, 3 ed. Oxf., 1969). A special role in the history of European culture was played by the Latin translation, carried out in con. 4 c. bliss. Jerome (c. 342–420), who studied the Jewish language for this; from its combination with some parts of an older translation, the so-called The Vulgate (actually editio Vulgata - “generally accepted publication”, the term goes back to the official publication of the Roman Curia 1590), up to the 2nd Vatican Council (1962–65), which laid the foundation for theological and liturgical creativity in the area of \u200b\u200bCatholicism. Of the ancient translations, one should also note Coptic, Ethiopian, Armenian, Georgian, as well as Gothic (4 c.), Carried out by the Arian bishop Ulfila and partially survived. When the practice of translating into folk languages \u200b\u200bwas disputed in Roman circles, which were increasingly inclined to attach sacred significance to Latin, in the sphere of influence of the Byzantine Church (in Moravia, then in the South Slavic region), a Slavic translation of the Bible was created by the brothers Cyril (826–869) and Methodius (ok . 815–885), “by the apostles of the Slavs,” and their disciples. This translation, focused on the transfer of the complex lexical and syntactic structure of the Greek language, fashioned a special language from the compliant language material, which is commonly called Old Slavonic (and in its later, to this day, liturgical functioning - Church Slavonic).
In the West, the pre-reformation time creates the conditions for new translations of the Bible into folk languages, generated by the increasing desire of an emancipated reader, without the mediation of theologians, to figure out exactly what the Scripture actually says. Translation activities, especially active to con. 15 century and often causing conflicts with Catholic church authorities, it is crowned with Luther's translation completed by 1534 (the translation of NZ was already published in 1523); this is a very bright literary phenomenon, marked by great energy and folk expressiveness of the German language, greatly stimulating the further development of German literature. If this initiative, although incorporating the experience of many attempts at translation, nevertheless stands under the sign of the translator’s personal talent and temperament, the “Authorized Version” adopted for centuries in the Anglican everyday life was a successful result of many years of work in which members of religiously fought fiercely groups of England. Its universal effect on the formation of the norms of the English literary language is comparable to the influence of Luther's translation in Germany. New time has given many alternative translations. It should also be noted the translation of the OT into German, carried out by Judaism; in the era of Enlightenment - by M. Mendelssohn, in the era of the post-symbolic “modern” - M. Buber. In a sense, their direction is the opposite: if the former is guided by the abstract universal human language of the “natural religion,” the latter wants to convey a colorful archaic that does not fit into classical European norms.
For a long time in Russia, only a Bible translation into Church Slavonic was adopted, dating back to the initiative of Cyril and Methodius, but more than once undergone significant revisions; it is still used in liturgical life. Work on the Russian translation, which had already begun by 1816 (see Our Lord Jesus Christ, New Testament. St. Petersburg, 1823), went through numerous conflict situations; the first full publication took place only in 1876. This translation, which in many respects turned out to be a historically necessary and often justified compromise (incidentally, in relation to the books of the Old Testament, the appeal to the Septuagint was accompanied by an eye on the Hebrew text), is called the Synodal; this prudently executed work, sometimes paying for the prudence of some fuzzy decisions, is still the only Bible translation recommended by believers for out-of-liturgical use of the Russian Orthodox Church (and recognized by some Protestant organizations in Russia). It is interesting that he almost did not enter into folklore and everyday use: even we now say in Slavic “don’t kill”, and not in the Synodal translation - “don’t kill.” During the time that has elapsed since his appearance, he underwent a careful lexical and punctuation updating. Translation of the New Testament by K.P. Pobedonostsev (New Testament. Experience in improving the translation into Russian. St. Petersburg, 1906), is focused primarily on the tradition of Slavic translation. It is necessary to note the inevitably tendentious work: Tolstoy L.N. The union and translation of the four gospels. Geneva, 1892–1894. Already from the middle of the 19th century. more than once there have also appeared translations of the Old Testament from the Masoretic text, intended "for use by the Jews." In the 50s. 20 century the forces of the Russian emigration, led by Bishop Cassian (Bezobrazov), an excellent expert on the Greek language, began work on a new translation of the New Testament, first published in its entirety in 1970; this translation tries not to depart without the need for either the style of the Synodal translation or the particulars of the Greek text (up to the word order), its advantages include accuracy and clarity in revealing the meaning, and the disadvantages include a certain dryness of intonation. In Soviet times, it was possible to publish in the volume "Poetry and Prose of the Ancient East." M., 1973, literary translations of some books of the OT in the translations of I. Dyakonov, S. Apt, I. Braginsky and S. Averintsev. The end of Soviet atheistic officialdom caused an explosion in translation work on the Bible, both in Russia and abroad - based on the Russian reader. Here is a far from complete list of recent domestic translation initiatives:
1. Old Testament: From Genesis to Revelation. Doctrine. The Pentateuch of Moiseev, trans., Introduction and commentary by I.Sh. Shifman. M., 1993 (academic work of a famous semitologist); The Pentateuch of Moses, or Torah, with Russian. translation, commentary based on classical interpretations ... ed. G. Branovera, I – V. Jerusalem, 1990–1994 (the translation refers to the needs of the modern Russian-speaking Judaist, with a bias towards Chabadadic Hasidism, which is especially noticeable in the selection of interpretations); Genesis, per. International Bible Society, 1998.
2. New Testament: Gospels, trans. about. L. Lutkovsky. M., 1991, which was preceded by a magazine publication: "Literary studies", 1990 (eclectic work without systematically applied principles); Canonical Gospels, per. V.N.Kuznetsova. M., 1992; Letters of the Apostle Paul, per. her own. M., 1998; Gospel of Mark, Gospel of John, Epistle to the Romans, Apocalypse. SPb., 1997.
Literature:
Prot. Stolyarsky P. Experience of the biblical dictionary of proper names, vol. 1-5. St. Petersburg, 1879-1887; Archim. Nicephorus. Illustrated complete popular biblical encyclopedia. M., 1891 (reprint: Korntal, 1989; M., 1990); Korsunsky I. Translation of the Seventh Sathyat. Its significance in the history of the Greek language and literature. Sergiev Posad, 1398; Explanatory Bible, or Commentary on all books of the Holy Scriptures of the Old and New Testaments, v. 1-3. St. Petersburg, 1904-13 (reprint: Stockholm, 1987); Dictionary of Biblical Theology. Brussels, 1990; Bible. Literary and Linguistic Studies, vol. 1. M., 1998; Tresmontant C. Etudes sur la metaphysique biblique. P., 1955; Filson F. V. Which Books belong to the Bible? A Study of the Canon. Phil., 1957; Barthel P. Interpretation du langage mythique et theologie biblique. Leiden, 1963; The Cambridge History of the Bible, ed. by L. Greenslade. Cambr., 1963 IT .; Campenhausen H. V. Die Entstehung der christlichen Bibel. Tub., 1968; Die Einfuhrung in die Methoden der biblischen Exegese. Wurzburg, 1971; Ban J. The Semantics of Biblical Language. L.-Phil., 1983; The Literary Guide to the Bible, ed. by R. Alter and F. Kermode. L., 1987; Dictionary of Biblical Interpretation, ed. by R. J. Coggins and J. L. Houlden. L.- Phil., 1990.
Old Testament:
Yungerov P. A. General Historical and Critical Introduction to the Holy Old Testament Books. Kazan, 1902; He is. Private historical and critical introduction to the holy books of the Old Testament, 1-2. Kazan, 1907; Wellhausen Yu. Introduction to the History of Israel, trans. I. Nikolsky. St. Petersburg, 1909; Gershenzon M.O. Key of faith. P., 1922 (philosophical reflections of the famous historian of Russian culture on the Bible); Kartashev A.V. Old Testament biblical criticism. Paris, 1947; Averinshchev S. S. Greek “literature” and Middle Eastern “literature” ... - In: Typology and mutual influence of the literature of the ancient world. M., 1971; He is. Hebrew literature. - In the book: History of World Literature. M., 1983, p. 271-302; He is. Wisdom in the Old Testament. - “Alpha and Omega”, 1994, No. 1, p. 25-38; prot. Men A. How to read the Bible? A Guide to Reading Old Testament Books. Brussels, 1981; Fraser J. Folklore in the Old Testament. M, 1985; Weinberg I.P. Man in the culture of the ancient Near East. 1986; Shifman I. Sh. The Old Testament and its world. M., 1987; Tov E. Old Testament Textology. M., 1999; Schmidt N. Die religiose Lyrik im Alten Testament. Tiib., 1912; Albright W. F. From the Stone Age to Christianity. N.Y., 1946.2 ed. 1957; Idem. The Biblical Period from Abraham to Ezra. N.Y., 1963; Idem. Yahweh and the Gods of Canaan. L., 1968; Sellin E., Fohrer G. Einleitung in das Alte Testament, 11. Aufl., Hdlb., 1969; Friedman R. E. Who Wrote the Bible? L., 1987; Die Septuaginta zwischen Judenium und Christentum, hrsg. v. M. Hengel und A. M. Schwemer. Tiib., 1994.
New Testament:
Glubokovsky H. H. Lectures on the Holy Scriptures of the New Testament ... St. Petersburg, 1892-1901; Onge. Announcing St. Apostle Paul by its origin and essence, t. 1 -Z.SPb., 1905-12; Onge. Announcing Christian glory in the Apocalypse. Jordanville, 1966; Muretov M. D. New Testament as a subject of Orthodox-theological study. Sergiev Posad, 1915; He is. The Four Gospels. Sergiev Posad, 1915; Zhebelev S. A. The gospels are canonical and apocryphal. Pg, 1919; En. Cassion (Bezobrazov). Christ and the first Christian generation. Paris, 1950 (reprint: Paris, 1993); Averintsev S. S. Origins and development of early Christian literature. - In the book: History of World Literature, vol. 1. M, 1983; Metzger B. M. Textology of the New Testament. M., 1998; Levinskaya I. Acts of the Apostles. Historical and Philological Commentary, Ch. 1-8. M., 1999; Deissmann A. Lichtvom Osten. DasNeueTestament und die neuemdeckten Texte der hellenistisch-romischen Welt. Tiib., 1909; Barth K. Der Romerbrief, 1919; Grant F. With The Gospels. Their Origin and Growth. N.Y., 1957; SchreckerG. undSchnelle U. Einfuhrung in die neutestamentliche Exegese. Gott., 1985, Aland K., Aland B. Der Text des Neusn Testaments. Einfuhrung in die wissenschaftlichen Ausgaben sowie in Theorie und Praxis der modemen Textkxitik, 2. Aufl. Stuttg, 1989.
Periodicals:
The world of the Bible. Illustrated periodical of the Russian Bible Society, 1993-96, from 1997 the almanac of the Bible and Theological Institute of the Holy Apostle Andrew (hereinafter EBI); Alpha and Omega. Scientific notes of the Society for the distribution of scripture in Russia. M., 1994 pers .; Pages. BBI Magazine. M., 1996 pers.
S. S. Averintsev
New philosophical encyclopedia. In four volumes. / Institute of Philosophy of the Russian Academy of Sciences. Scientific Ed. tip: V.S. Stepin, A.A. Huseynov, G.Yu. Semigin. M., Thought, 2010, t. I, A - D, p. 260-264.
The Bible of Cyril and Methodius is the first Bible we know in the Slavic language. In 863, Prince of Great Moravia Rostislav sent a petition to Byzantium asking him to send teachers of the Christian faith to Moravia. So the brothers Cyril and Methodius were sent to him.
The goal of Cyril and Methodius was to establish an autonomous church, which could independently perform the liturgy. And in order to conduct worship in the Slavic language, Cyril and Methodius had to first create the Slavic alphabet, and then translate liturgical books into the Slavic language. The brothers began the translation from the Psalms and from the books of the New Testament. After the death of Cyril, Methodius and his disciples continued to work, and they were able to translate the entire New Testament and almost all the books of the Old Testament.
Subsequently, the translations of Cyril and Methodius became widespread among the Slavic tribes, including in Russia. So even before baptism (988) in Russia there were churches and the Bible was read in translation of the apostle brothers.
Gennadieva Bible
In the XV century in Russia still did not exist a complete Bible, although some of its books were in use among the population. The need for a complete collection of biblical books appeared as a result of a dispute between the rector of one of the monasteries Zachary and Archbishop Gennady. Zachary criticized the church hierarchy and insisted on a biblical understanding of pastoralism, but in his arguments referred to books of the Bible unknown to Gennady.
Zachary and his followers in 1487-88 were executed. However, Gennady decided to compile a complete Bible, for which he went to Rome, where he received the canon adopted in the West (a list of Bible books). Some books of the Gennady Bible were borrowed from the Bible translated by Cyril and Methodius, and from translations into Russian made in the 15th century, others from the Bulgarian translation, and several books were translated from Latin for the first time. The Gennady Bible is considered the first complete Slavic Bible.
Maxim the Greek (Explanatory Psalter)
Over the centuries, a large number of errors have accumulated due to the carelessness of the scribes or the dialectal differences in the manuscript books of the Bible. Therefore, in the first half of the 16th century in Moscow an attempt was made to correct church books, for which a young, educated monk Maxim Grek was sent from one of the Athos monasteries. For a year and a half, he re-translated the Psalter with the interpretation of difficult places, and also corrected the book of the Acts of the Apostles and the New Testament Epistles, making more accurate translations.
Unfortunately, this work to correct the Bible was not completed due to the resistance of the official church community.
First-printing "Apostle" and the Ostrog Bible of Ivan Fedorov
After Ivan the Terrible conquered the Astrakhan and Kazan Khanates, an urgent need arose in new lands for new liturgical books and the Bible. In this regard, the tsar ordered the construction of a printing house, where Ivan Fedorov, together with Peter Mstislavts, began to create the first printed book “The Apostle” (Acts of the Apostles and the Epistle), which was published after a year of work (1564).
Later, Ivan Fedorov lost the patronage of the king and settled in Ostrog, where, already under the auspices of Prince Konstantin Ostrogsky, he prepared for publication a new revised edition of the Gennadiev Bible, published in 1581.
Moscow First Printed Bible
The reason for the creation of this Bible was the desire of Russia to reunite with Ukraine. By this time, Ukrainian and Russian liturgical books, as a result of numerous edits, had diverged quite strongly. At first, the Russian church wanted to introduce the use of Russian liturgical books in Ukraine, but it turned out that Ukrainian Bible books are closer to Greek originals than Russian ones.
On September 30, 1648, Tsar Alexei Mikhailovich ordered several educated monks to be sent to correct the Russian Bible according to Greek lists. In 1651, a commission was established to correct Bible books. In 1663, the first edition of the Church Slavonic Bible was published in Moscow. Corrections were not numerous: mostly obsolete and obscure words were replaced.
Peter and Elizabethan Bible
On November 14, 1712, Peter the Great issued a decree on the correction and publication of the Slavic Bible. The major discrepancies of the Greek and Slavic Bibles had to be reported to higher authorities. But remembering that the last attempt to correct the Bible led to the Split of 1666, the clergy did not want to take on such responsibility. Correction work lasted 10 years, but after the death of the emperor was discontinued. Only in 1751, during the reign of Elizabeth Petrovna, was a new revised Bible published, the text of which was the basis for nine subsequent editions.
New Testament of the Russian Bible Society
The Russian Bible Society was established in 1814 by decree of Emperor Alexander I himself, who was also an active member of it. Initially, the RBO was engaged in the distribution of the Bible in the Slavic language. In 1816, the Society issued its own edition of the Slavic Bible and a separate book of the New Testament.
Then it was decided to start translating the Bible into modern Russian, and from the Greek original. The New Testament in modern Russian was published in 1821. after which the translation of the Old Testament began. The first book of Psalms in Russian was published - in 1823. By 1825, the translation of the Pentateuch of Moses and the book of Ruth was completed. But in 1825, Alexander I died, and work on the translation was suspended until 1856.
King James Version
In 1852, the Holy Synod adopted a resolution on the beginning of the translation of the Bible into Russian. At the same time, the Synod developed the main principles that should guide the work on the translation: to stick as close as possible to the original, but to state everything in plain Russian; follow the accepted word order in modern Russian; use words and phrases that belong to high style, and are not in common use.
In 1860 the Four Gospels were published, and in 1862 - Acts, Epistles and Revelation. Even before the end of the translation of the New Testament in 1860, it was decided to translate the books of the Old Testament, taking as a basis the text in Hebrew. Since 1861, the magazine "Christian Reading" began to publish books of the Old Testament in a new translation. The complete Synodal Bible in one volume was published in 1876. This translation remains the main Russian translation of the Bible to this day.
In 1926, under the leadership of Ivan Stepanovich Prokhanov (1869-1935), the organizer of the Evangelical Christian movement in Russia, the Bible (canonical) was published. This was the first edition of the Bible after the Russian language reform of 1918. After that, the Bible in the Soviet Union was published in a limited edition under the strict control of state bodies. In the Soviet period, the Bibles and the Gospels were mainly imported into the USSR illegally, by Christians from abroad.
What is the Bible?
The Bible is a collection of religious texts related to Judaism and Christianity and recognized as sacred in these religions. Texts proclaimed by faiths are called canonical. In Christianity, the Bible consists of two significant parts - the Old and New Testaments. In Judaism, the New Testament does not recognize how everything connected with Christ is disputed. Its very existence is called into question or accepted with great reservations.
Old Testament
The Old Testament refers to the part of the Bible created in the pre-Christian era. This also applies to the beliefs of the Jews. The covenant consists of several dozen books, the number of which varies in Christianity and Judaism. Books are grouped into three sections. The first is called the Law, the second is the Prophets, and the third is the Scriptures. The first section is also called the "Pentateuch of Moses" or "Torah." Jewish tradition leads him to record Moses' divine revelation on Mount Sinai. The books of the Prophets section include scriptures created from the exodus from Egypt to the Babylonian captivity. The books of the third section are attributed to King Solomon and are sometimes called the Greek term - psalms.
New Testament
The books of the New Testament make up the second part of the Christian Bible. They relate to the period of the earthly existence of Jesus Christ, his sermons and messages to his disciples-apostles. The basis is made by the Gospels - from Matthew, Mark, Luke and John. The authors of the books, called "evangelists", were disciples of Christ and direct witnesses of his life, the crucifixion on the cross and the miraculous Resurrection. Each of them presents in his own way events related to Christ, depending on what was highlighted by the main ones. The gospels convey the words of Jesus, his sermon and parable. The latest in creation is considered the Gospel of John. It supplements to some extent the first three books. An important place in the New Testament is occupied by the books of the Acts of the Holy Apostles and the Epistle, as well as the Revelation of John the Theologian. The Epistles reflect the interpretation of Christian doctrine from the Apostles to the church communities of that era. And also called the Apocalypse, it gives a prophetic prediction of the Second Coming of the Savior and the End of the World. The book of the Acts of the Holy Apostles refers to the period following the Ascension of Christ. It, unlike the rest of the sections of the New Testament, has the form of historical chronology and describes the areas on which events developed, and the people who participated in them. In addition to the canonical books of the New Testament, there are also apocrypha that are not recognized by the Church. Some of them are referred to heretical literature, others are considered insufficiently reliable. Apocrypha is mainly of historical interest, contributing to an understanding of the formation of Christian doctrine and its canons.
The place of the Bible in world religions
The books that make up the Bible are not only Jewish and Christian traditions. They are no less important for Islam, which recognizes some of the revelations and persons whose acts are described in them. Muslims recognize as prophets not only Old Testament characters, for example Abraham and Moses, but they also consider Christ as a prophet. Biblical texts in their meaning are associated with the verses of the Koran, and they serve as a confirmation of the truth of the doctrine. The Bible is a source of religious revelation common to the three world religions. Thus, the largest faiths in the world are closely connected with the Book of Books and recognize what is said in it as the basis of their religious worldview.
First bible translations
Different parts of the Bible were created at different times. The oldest traditions of the Old Testament were written in Hebrew, and some later ones were written in Aramaic, which was the colloquial adverb of the "Jewish street." The New Testament was recorded in the dialect version. With the spread of Christianity and the teaching of teachings among different nations, a need arose to translate the Bible into the most accessible languages \u200b\u200bof its time. The first known translation was the Latin version of the New Testament. This version is called the Vulgate. Early Bible translations include books in Coptic, Gothic, Armenian and some others.
Bible in Western European Languages
The Roman Catholic Church was negative about translating the Bible into other languages. It was believed that in this case the transmission of meaning would be disrupted due to the difference in terminology inherent in dissimilar languages. Therefore, the translation of the Bible into German and English was not only an event in the field of linguistics, but also reflected significant changes in the Christian world. The German translation of the Bible was made by Martin Luther, the founder of Protestantism. His activity led to a deep split of the Catholic Church, the creation of a number of Protestant movements, which today form a significant part of Christianity. English translations of the Bible, created since the XIV century, also formed the basis for the isolation of some Christians around the Anglican Church and the formation of individual Protestant teachings.
Church Slavonic translation
An important milestone in the spread of Christianity was the translation of the Bible into the Old Slavonic language, performed by the monks Cyril and Methodius in the ninth century AD. e. Retelling liturgical texts from the Greek language required the solution of several problems. First of all, it was necessary to decide on the graphic system, to create an adapted version of the alphabet. Although Cyril and Methodius are considered the authors of the Russian alphabet, the assertion that they used the already existing sign systems used in the Slavic scripts, standardizing them for their task, looks quite convincing. The second problem (perhaps even more important) was the adequate translation of the meanings stated in the Bible in Greek terms into the words of the Slavic language. Since this was not always possible to implement, a significant array of Greek terms were introduced into the circulation through the Bible, which received unambiguous interpretations through the disclosure of their meaning in the Slavic interpretation. Thus, the Bible, supplemented by the conceptual apparatus of Greek terminology, formed the basis of the so-called Church Slavonic language.
Russian translation
Although Old Slavonic is the basis of the languages \u200b\u200bof the late times, spoken by many peoples, over time, differences between the generally accessible modern language and the original basis accumulate. It becomes difficult for people to understand the meaning conveyed by words that have come out of everyday use. Therefore, adaptation of the source text to modern versions of the language is considered a difficult task. Bible translations have not been carried out repeatedly since the 19th century. The first of them was carried out in the second half of the century. The Russian Bible received the name "synodal", as the translation was approved by the Holy Synod of the Russian Orthodox Church. It conveys not only the factual side associated with the life and preaching of Christ, but also the spiritual content of his views with words understood by his contemporary. The Bible in Russian is designed to facilitate the present person the correct interpretation of the meaning of the described events. Religion operates with concepts that sometimes differ significantly from the usual everyday terminology, and the disclosure of the inner meaning of phenomena or the interconnections of the spiritual world requires deep knowledge not only in Church Slavonic and Russian languages, but also a special mystical filling that is conveyed by words. The new Bible, translated into Russian, makes it possible to continue the transmission of the Christian tradition in society, using accessible terminology and maintaining continuity with ascetics and theologians of earlier times.
Satanic bible
The influence of Christianity on society caused a reaction from opponents of religion. In contrast to the Bible, doctrines were created, clothed in texts of a similar form, some of which are called satanic (another term is the Black Bible). The authors of these treatises, some of which were created in ancient times, preach value priorities that are radically opposed to Christianity and the teachings of Jesus. They underlie many heretical teachings. The Black Bible affirms the uniqueness and primacy of the world of things, placing a person with his passions and aspirations in his center. Satisfying one's own instincts and needs is declared the sole meaning of a brief earthly existence, and for this, any forms and actions are acceptable. Despite the materiality of Satanism, he recognizes the existence of the other world. But in relation to him, the right of an earthly man to manipulate or control the essences of this world is preached in order to serve his own passions.
Bible in modern society
Christianity is one of the most common religious teachings in the modern world. This position is held by him for a considerable time - at least more than a thousand years. The doctrine of Christ, which the Bible gives, covenants and parables form the moral and ethical basis of civilization. Therefore, the Bible has become the most famous book in world history. It has been translated into almost all modern languages \u200b\u200band into many obsolete dialects. Thus, ninety percent of the world's population can read it. The Bible is also the main source of knowledge about Christianity.
Before the full Bible was published in Russian, the people used the Bible in Church Slavonic. Currently, you can order the Bible in various translations, you can choose the design of the text and covers, there are publications with illustrations by famous artists.
On November 14, 1712, King Peter I issued a decree on the publication of a new translation of the Bible. With the death of Peter I in January 1725, work on the publication was suspended. The successor of Peter, Empress Catherine I, in November 1725 issued a decree to continue the publication of the Bible, but previously it was prescribed: " however, before ... it should be considered in the Holy Synod with those who straightened it, and agreed with the ancient Greek Bibles of our Church, so that henceforth what disagreement and translation of what sin ... was not found". In May 1727, the empress died, and in 1741, after the palace coup, according to the will of Catherine I, her daughter ascended - Elizaveta Petrovna. Since that time, she issued decrees on the translation of the Bible.
On December 18, 1751, the Elizabethan Bible went out of print in 4 volumes. All changes made during correction of the translation were agreed upon; notes to the text constituted a separate volume, almost equal in volume to the text of the Bible itself. Hieromonk Gideon (Slonimsky) corrected the errors and typos of the first edition, and in 1756 the 2nd edition of the Elizabethan Bible came out with additional notes in the margins and engravings of Dore. In 1762, the 4th edition was printed in Moscow, and in 1784 the 8th edition of the Elizabethan Bible was published.
In 1813, the Russian Bible Society (RBO) was founded in Russia. In 1815, Emperor Alexander I ordered the President of the RBO, Prince Golitsyn, “ in order to offer St. The Synod’s sincere and exact desire of His Majesty to deliver to the Russians a way to read the word of God in their natural Russian language, as the most intelligible Slavic dialect for them, in which books of Holy Scripture are published". The question was again raised about the Russian translation of the Bible. The RBO took responsibility for the publication, the translation was entrusted to members of the St. Petersburg Theological Academy.
In 1818, the first edition of the Gospels was translated by Pavsky and Drozdov in Russian and Church Slavonic. This translation was based on the Greek text of the New Testament Christian-Friedrich Mattei (Matthaei Novum Testamentum Graece) published in 1807. And then in 1819 the 3rd (stereotypical) edition of the Gospels was published together with the book of the Acts of the Apostles. The New Testament was first fully printed in parallel in Russian and Church Slavonic in January 1822. In 1823, the RBO published the New Testament only in Russian. Then the Old Testament books began to be translated, and already in November 1823 the Pentateuch was printed in Russian in St. Petersburg, and the supervision was entrusted to Pavsky Gerasim Petrovich, chairman of the committee. In May 1824, Alexander Nikolayevich Golitsyn resigned as president of the RBO, at the same time resigning from the post of Minister of Education. Therefore, Metropolitan Seraphim was appointed president of the RBO. On June 8, 1824, the Highest Decree followed, prohibiting the publication of the Pentateuch. True, the decree did not stop the publishers, and they gave birth to 10 thousand copies of the Pentateuch of Moses. This decree applied to a specific edition, not to all the books of the Bible. Printing the Bible was supposedly divided into 5 volumes, following the example of the Slavic Bible of the Moscow Synodal Edition, the first volume of which ends with the book of Ruth. And already in 1825, the RBO, under the revision of Pavsky and Drozdov, issued the Eighth Book. Then, on April 12, 1826, by the Highest Rescript addressed to Seraphim, by order of Emperor Nicholas I, it was ordered: “ to suspend in all his (Bible society) activities without exception". As a result, the activities of the RBO were discontinued and work on the Russian translation of the Bible was suspended.
Professor of the St. Petersburg Theological Academy, Chistovich Hilarion Alekseevich, wrote: “ After the closure of the Bible Society, the Bible was continued by individuals who were convinced of the usefulness of the work and thereby laid the foundation for the subsequent publication of the Bible in Russian, undertaken already in the reign of Alexander II". He had in mind translations of the Old Testament from Hebrew into Russian by Archpriest Pavsky and Archimandrite Makarius Glukharyov. Despite the ban of the Synod, G.P. Pavsky continued to translate the Bible into Russian. In 1838, third-year students of the academy requested permission from the academic authorities to reproduce the translations and printed the Old Testament in the Pavsky translation, which was made strictly from the Hebrew, Masoretic text, in a lithographic way. Chistovich wrote: “ This was the first experience of translating the holy books of the Old Testament into Russian, made by a scientist who possessed excellent knowledge of Jewish and Russian languages. Neither before him nor after him was there a scientist, professor, who so happily and to such an extent combined knowledge of the Jewish language with knowledge of the Russian language. Subsequent translators, one way or another, more or less, relied on his work, and we do not know that any of them denied him significant advantages". Pavsky was a strong supporter of the “pure” translation from the Hebrew text. The concept of the Synod translation was somewhat different. When working in the RBO, Pavsky was forced to follow an official position, and in his home and study translations he remained completely faithful to his convictions. Due to the fact that the translation of Pavsky was so at variance with the Slavic, it aroused resistance and was banned. All of his lithographed publications were seized.
Pavsky is not the only one who translated the books of the Old Testament into Russian. The student of Archpriest Pavsky and Moscow Metropolitan Filaret (Drozdov), Archimandrite Makarii (Glukharev), being a second-year graduate of the St. Petersburg Theological Academy in 1837, began translating the Old Testament books on his own and managed to complete his work before his death in 1847.
The matter of resuming the translation of the Bible into Russian at the official level began in 1856, just in connection with the coronation of the new emperor Alexander II. Therefore, on September 10, the Synod gathered in Moscow and Metropolitan of Moscow Filaret (Drozdov) brought up the issue “ about delivering to the Orthodox people a way to read Holy Scripture for home edification with the most convenient sense possible". In 1858, Moscow Metropolitan Filaret (Drozdov) obtained permission from the emperor to translate and print the Holy Scriptures in Russian. The translation was carried out by four theological academies (St. Petersburg, Moscow, Kazan and Kiev) under the leadership of the Synod (the highest administration of the Russian Orthodox Church). A lot of work has been done to ensure that the Russian translation matches the texts of ancient scripts as much as possible, as well as possesses literary merits.
In 1860, the St. Petersburg Theological Academy printed the Gospels, while translating it was guided by the New Testament of 1822. Forty years after the 1st edition of the New Testament in Russian, in 1862 the 2nd edition was issued, but somewhat improved in more modern Russian. Translation of books of the New Testament was carried out from the ancient Greek (koine) language.
Due to the fact that over forty years the language has changed, it was decided to also carefully re-prepare the translation of the Old Testament. For this, in 1860 a special committee was elected at the St. Petersburg Theological Academy. The translation of the Old Testament was made by professors of the St. Petersburg Theological Academy: Golubev M.A., Lovyatin E.I., Savvaitov P.I. (archaeologist and historian), Khvolson D.A. (Christian of Jewish origin). Gulyaev M.S. (professor of the Kiev Theological Academy) also worked hard on the translation. The translation of the books of the Old Testament is made from the Hebrew (Masoretic) text of the Bible. However, the translators were guided by the Septuagint in Greek and Vulgate, the Latin translation of Jerome, as well as the earlier Russian translation.
In 1863, the St. Petersburg Theological Academy, under the guidance of Golubev and Khvolson, published the Pentateuch in Russian, which was based on the Masoretic text, as well as the Russian translation of the Pavskii Old Testament published in 1838 and the translation of Makarii 1847. By 1871, under the guidance of Levinson and Hvolson, books of Navin, Judges, Ruth, 1-4 Kings, 1-2Parlipomenon, 1Ezra, Nehemiah, Esther, Job, Proverbs, Ecclesiastes and Songs were published in St. Petersburg. In 1875, the Old Testament was printed in Russian, edited by Levinson and Hvolson in London. And in the same year, the Moscow, Kazan and Kiev academies published the remaining books of the Old Testament, canonical and noncanonical.
IN 1876 the year the first full Bible was published under the leadership of the Synod in Russian, and the Old Testament contained canonical and noncanonical books. When translating the Hebrew Masoretic text of the Old Testament into the Russian text (in brackets), words were added that were not in the Jewish original, but present in the Septuagint in Greek and the Elizabethan Bible in Church Slavonic. One of the drawbacks of this edition of the Bible was that the “textual” brackets were no different from the brackets - punctuation marks. It should be noted that this was the Old Russian language, which was subjected to reform in 1917, and then in 1956. The language of this Bible has undeniable literary virtues. Thanks to his emotionality and rhythm, the Russian translation is close in form to poems in prose. For example, in this version of the Bible there are words and are written as follows: mѵro [miro], ѳimіam [incense], svѣt [light], holy [saint].
IN 1882 The British and Foreign Bible Society in London issued a Synodal Translation containing canonical books only. In this edition, they tried to remove from the Russian text of the Old Testament the words and expressions introduced into it from the Greek and Slavic versions (the New Testament part of the Russian translation was not revised). Unfortunately, due to the fact that the “textual” brackets did not differ from other brackets (punctuation marks), this attempt led to the fact that almost all words and expressions that were enclosed in brackets in the 1876 edition were removed from the Old Testament of the year. This mistake was repeated in a publication prepared by the American Bible Society in 1947 year.
IN 1907 year was canonical Bible in Russian in St. Petersburg for the British Bible Society. This option was made on the basis of the 1882 edition.
IN 1912 year in St. Petersburg comes out 13th edition Russian bible with non-canonical books. This publication will be taken in the future as the main one for subsequent editions of the Moscow Patriarchate.
After the reform of the Russian language, in 1917 the Bible was published in Moscow with non-canonical books, given the new rules of the Russian language. According to the reform in the words the letter “yat” Ѣ/ѣ replaced by Her, “Fita” Ѳ/ѳ → (F / f), “And decimal” І/і → (And / and), “Izhitsa” Ѵ/ѵ → (And / and) A hard sign ( B / b) at the end of words and parts of compound words, but stored as a separator ( rise, adjutant) The rule for writing prefixes has changed s / s, now all of them (except from-) ended on from before any deaf consonant and on s before voiced consonants and before vowels ( smash → smash, go broke → go broke, break up → part) In the genitive and accusative cases of adjectives and participles ending -agowas replaced by th, a iago → his (eg, new → new, best → best, early → early), in the nominative and accusative cases of the plural of feminine and neuter -yya,replaced by the second, a -Iya → -I (new → new) Feminine Plural Word Forms it, one, one, one, one, one replaced by they, alone, alone, alone, alone, and the word form of the genitive singular her (not me) were replaced by her (her) Nevertheless, some scientific publications related to the publication of old works and documents, as well as publications the collection of which began even before the revolution, were published according to the old spelling (except for the title page and, often, the preface) until 1929.
IN 1923 year in Russia was printed canonical biblewhich was based on Bernard Goetze, pastor of evangelical believers in Poland. In Here is what Goetz himself writes in his memoirs: " Most of all, I was convinced that the Lord entrusted me with the task of publishing the Russian Bible in a new edition, printed in a clear and easy-to-read font. And least of all, I could imagine myself able to cope with such a huge and important work. Several staff members and I were involved in the preparation of this publication, without telling anyone about our work. And only when the manuscript was ready for printing, we came out with it openly. We were not talking about a new translation of the Bible, we changed only a few obsolete expressions. Separate chapters were divided by subtitles according to the publication of the Bible in other languages \u200b\u200band supplemented with many references to parallel places. Especially important verses were typed in bold. Moreover. The Bible was provided with explanatory notes and color maps. In the course of this work, we took the advice of our Russian friends, missionaries, preachers, priests and students of the Bible school ... We left the old spelling except for the letter b, having removed which we were able to reduce the volume of the book by about 70 pages. The new Russian Bible came out two months before the start of World War II. 4000 copies managed to disperse in a very short time at the very beginning of the war. The remaining 6,000 were destroyed by the Gestapo. I have documents confirming this.". Christians from many countries, especially Holland and Switzerland, took a large part in financing this expensive publication. Among the helpers was also the brother of the Swedish king, Prince Oscar Bernadotte. The Second World War began on September 1, 1939 with the German offensive on Poland.
IN 1926 under the leadership of Ivan Stepanovich Prokhanov, the organizer of the evangelical Christian movement in Russia, the Bible was published in Leningrad ( canonical), which was based on the 1882 edition. It was 1st edition of the Bible after the reform of the Russian language 1917 year, which dispersed very quickly, so in The 2nd edition of the Bible was published in 1928. After that, the Bible in the Soviet Union was published in a limited edition under the strict control of state bodies.
IN 1947 american Bible Society prints canonicalThe Bible, which is based on the 1st edition of Prokhanov. In the 1947 edition, the set was made in two columns with parallel places in the middle, and this arrangement of the text became the main one in the editions of the Bible of the gospel believers. Unfortunately, not only inserts from the Septuagint in brackets, but also words from the Jewish original (in those places where the brackets were used as a punctuation mark) were removed from this publication. As a result of such corrections, the text of the Synodal Bible has changed a lot in relation to the original version.
From 1953 to 1970, work was underway in Russian emigrant circles abroad on the so-called Paris-Brussels translation of the New Testament. The main work on this was carried out by Bishop Kassian (Bezobrazov), Vasilyev A., Kulomazin N. The translation was done according to the publication of Nestle and was published by the British and Foreign Bible Society. The translators tried to get very close to the modern spoken language.
IN 1956 the year was followed by another reform and the Publishing Department of the Moscow Patriarchate began to bring the text in line with the new rules of the Russian language, the form of which is known to us today. The 1917 edition was taken as the basis for the text of the Bible in Russianwhich was considered the most perfect. This is a rather rare, narrow-format publication (it was provided by Count Sheremetev, who then lived in one of the buildings of the Novodevichy Convent, where the Publishing Department was located). The work was as follows. The book was spread and distributed to several typists who reprinted the text, translating it into a new spelling; wherein every verse Bibles should be typed from the red line. Following the typists, correctors joined the work, there were several of them too. They were assigned two tasks: firstly, to prevent omissions and typos, and secondly, to make some corrections, which can be called editorial rather than proofreading. The text was viewed from sixteen editions of the Russian Bible of the XIX and XX centuries, “with frequent comparisons ... with the texts of the Slavic, Greek and Jewish Bibles”; he repeats the text of previous synodal editions, “except for a few cautious corrections of a grammatical nature in order to somewhat approximate the language of the old translation of the Holy Bible to modern Russian speech and small additions to the convergence of the Russian Bible with the Slavic”.
Consistently corrected communion on the -shi : come shi \u003e upon reaching shi \u003e finding, coming shi \u003e coming, etc., except in cases where forms without -shi not used (lit shi and etc.). Forms instrumental case singular nouns on the b and on th began to write with a soft sign, for example: gracious andu\u003e gracious bu saved andeat\u003e saved beat. Some more were changed word forms:
acquired b \u003e acquired andwill bring b \u003e bring and; conc eat\u003e conc aboutin, nipples ein\u003e nipples aboutin, sword em\u003e sword aboutm; forget to wait \u003e forget to wait sya (and other forms); R await\u003e p aboutwait (and other forms); deputy snakeso\u003e deputy already esto etc.
However, in some cases, when "the grandeur and solemnity of the events described require a greater closeness to the liturgical language", old forms were kept (by mercy, salvation). In addition, "in texts of special significance or in texts that have become especially close and dear to the hearing of Russian Orthodox people," forms practically not used in modern Russian were preserved , but bringing together the Russian Bible with the Slavic, with liturgical texts. it slavs like a second sth pole sth seventh sth, in a number of places preserved in all editions viewed by directories; holy sth holy ago alive sth alive ago noun ago (mainly in relation to the Lord), persons e, persons em shower eyu; house s, son ov, der ev, take in a wife; writing by igiving, isthat javaem; pronounsthis, this; adverbs and prepositions until, in order to, more etc.
At the same time, “a greater number of archaisms were preserved in earlier books of the Holy Scriptures in order to shade off their deep antiquity and their fundamental significance for the history of the human race,” which is consistent with the idea of \u200b\u200bSt. Filaret of Moscow about the need to emphasize the greatness of texts speaking in Slavic into Russian about such events as the creation of the world and man, the life of the ancient patriarchs, the granting of the law to the chosen people, miracles and battles of the era of Joshua, etc.
In the 1956 Bible, a feature such as capitalization of the names of peoples , since the peoples in the Bible act as collective individuals who (according to the prophet Daniel and other books) have special Guardian Angels.
Punctuation sought bring it closer to the modern norm but done it was inconsistent . For example, direct speech did not stand out with quotation marks , except in those cases when the speaker quotes someone else’s statement (sometimes his own, but said earlier). Direct speech started after a colon with a lowercase letter , a consisting of two or more interrogative sentences – after sign the issue also with a capital letter . As opposed to this each verse must begin with a capital letter, regardless of what sign stood at the end of the previous verse . There are many cases where it would be necessary to remove or put a comma between homogeneous members of a sentence, a big discrepancy is observed in the selection of introductory words, sometimes in neighboring paragraphs. There are many other, more complex cases.
The 1956 Bible came out with a circulation of 25,000 copies, but for the Soviet era, with its sometimes million copies, it was not so much.
In 1968, the Publishing Department issued a new edition of the Bible in Russian. More than ten years have passed since 1956, and a completely different group of directories has been preparing the new edition - students studying at the Moscow Theological Academy, who worked in the publishing house under the direct supervision of A. I. Prosvirnin.
Based on the publication of the Bible of 1912, and not the 1917 edition, as in 1956. The task was set eliminate the flaws in the 1956 edition of the year.
For example, the format was satisfactory: because every verse in the bible of 1956 started with a new linebook came out cumbersome, with her it was inconvenient to work. It was decided merge verses into a single block, dividing the text of each chapter into paragraphs within the meaning. At the same time, the font size was chosen large enough to be convenient to read, and the format of the book was supposed to be more compact.
When the new Bible was typed in the printing house, its volume was such that it was impossible to bind the book into one volume, and the idea arose to release the Bible in two volumes: the Old and New Testaments separately. “Then,” according to the memoirs of Lord Pitirim, “someone on the Council for Religious Affairs let slip:“ Pitirim publishes the Bible in two volumes. ” The rumor went to high authorities. There they were indignant: “What else is the Bible in two volumes? The Bible has always been in only one volume! No extensions! ”I had to redo everything with a petit. Published in one volume, but so small that it was impossible to read. ”3 However, the text of the New Testament in this edition was still able to be printed with a fairly large size, unlike the Old Testament.
Since they made a new set, it worked again corrector groupwhich, starting from rfography and punctuation edition 1912 of the year, i tried to bring the text to modern standardshowever sequentially spend throughout the book modern norm failed. If you compare the punctuation of two editions Bibles - 1956 and 1968, is detected, what in punctuation both in the first and in the second case there is a known voluntarism, and it cannot be said in which edition the norm is more consistent. Also can say about spelling and grammar corrections.
However, new edition enriched with additional cards, two of them took their place on the flyleaf. The 1968 edition came in two versions: in green and white “gift” binding, and in the latter case, the New Testament part was accompanied by colored stickers - icons of the Savior and the four evangelists.
In circulation of 25,000 copies. to the 1968 edition of the year included a list of typosalready noticed at the stage of "clean sheets"; these typos were corrected in 1976 year, in the next edition of the Bible, dedicated to the 100th anniversary of the publication of the synodal translation. The 1968 Bible was reprinted almost unchanged several times: in 1976 (50,000 copies), 1979 (50,000 copies), 1983 (75,000 copies)1988 (100,000 copies), 1990 (50,000 copies) and 1999 (10,000 copies). Editions 1976 , 1979 and 1983 years are stereotypical: they released from matrices 1968 of the year.
In 1988, on the 1000th anniversary of the Baptism of Russia, it was decided to release a jubilee edition of the Bible, but, in the words of one of the participants in the working group, “cost little blood”: did not make a new set, and instructed proofreaders to subtract the Bible from one of the previous editions. A number of typos were discovered that retouchers corrected already in typographic tapes (at the same time almost did not touch punctuationbecause you would have to make too many corrections). Also in this edition of the block book additionally three cards were inserted, as a result of which it increased by four pages, and in the travel map of the Apostle Paul there was a typo in the name of the Dead Sea. When re-shooting, the format of the publication was slightly increased, but still the 1988 book does not seem as bulky as the 1956 Bible. The main advantage of this publication is the largest circulation: 100,000 copies.
1988 edition was reprinted twice: in 1990 year, without changing the format, and in 1999 in the year, together with the Russian Cultural Foundation, in the originally issued binding (part of the circulation was done in velvet) and with an increase in the format, which almost coincided with the same format of 1956, which at one time was criticized.
In anticipation of the celebration 2000 anniversary of the Nativity of Christ at the Publishing House of the Moscow Patriarchate began work on a new typesetting of the Bible already using computer technology. As a source the text was takenwhich at that time was used by the Publishing House for business purposes - when checking biblical quotes in official periodicals. The biblical text, as well as parallel places to it, was composed of several parts borrowed from the Internet and then appeared laser discs. Help desk text scanned from 1999 Bible.
This whole the material was distributed to four proofreaderswho were given two tasks: firstly, read 1999 edition textof the year, so that there are no omissions or typos, Secondly, to mark those places that are not consistent with modern standards of spelling, punctuation and grammar.
The proofreaders did the work, and it turned out that in the source text (in electronic publications of the Bible) there were quite a lot of typos, sometimes even changing the meaning of the statement, which is unacceptable for a sacred text. For example, in the book of Joshua ( Nav 2, 12) the harlot Rahab says to the spies: swear to me By the Lord By your god, and in the original electronic text was By our god. Typos of this kind of course have been fixed.
Regarding proposals for normalization of spelling, punctuation andin part grammarthen the correctors made so many proposals that insert all of them into the text in a short time was impossible. Nonetheless has been fixed spelling words and phrases that in editions of 1956 and 1968-1999 kept outdated spelling: come\u003e come, boardwalk\u003e boardwalk, grown\u003e grown up, dipped\u003e dipped, profess\u003e profess, preach\u003e preach, crowned\u003e crowned, silver (artisan)\u003e silver, silver-cut (coin)\u003e silver, called\u003e called, forever and ever\u003e forever and ever, however (e)\u003e however, f (e), that is,\u003e that is.
Another problem was revealed: in what order to do links to parallel places? Now they are given in the Russian Bible in the same order as in the Slavic Bible. Meanwhile, in the Slavic Bible, references placed immediately after the verse did not refer to the verse as a whole, but to smaller parts of the text; wherein the following signs were used: star, cross, two stars, two crosses etc. In the Bible in Russian, references are related to the verse as a whole, and although their sequence is the same as in the Slavic Bible, but since the instructions for more detailed division of the text are removed, the sequence of links seems illogical: the books of the Bible are not mentioned order, and randomly. In addition, parallel places, especially to non-canonical books, require additions, some of which were proposed by proofreaders, but this work has not yet been completed.
For the 2000 Bible an elegant computer headset was chosen - " Academic", And the book was specially designed to make a voluminous, impressive volume. Through the efforts of sponsors (the firm "Pink Bird" and others), the book received a luxurious design: color, gold-embossed illustrations, leather binding with gold trim. The price of such a Bible makes it inaccessible for believers, and its circulation is very modest - 1000 copies.
In 2008 the year the Publishing Council of the Russian Orthodox Church prepared a new edition of the Bible in Russian. The main task was to publish a book at a high printing level, but to make it affordable for everyone. In recent years, believers have often been forced to purchase a Bible published not by a church publisher, but by the Russian Bible Society, simply because this edition was cheaper. Now this problem is resolved.
Once again, work was done to bring the text of the Bible in line with the spelling standards of the modern Russian language. The spelling of a number of words was corrected:
two m sthere\u003e two msthere (1 Sam. 30, 21, etc.);
three i'm withtami\u003e three cleartami (2 Chap. 14, 9, etc.);
four eugolny\u003e four fuckinggolny (Ezek. 40, 47, etc.);
lies e-bogov\u003e lie fuckogov (2 Chap. 13, 9, etc.);
in luck and \u003e in happiness e (Job 21, 13, etc.);
confession aconfession\u003e Confession atsingers (Isa. 48, 1, etc.);
before btook\u003e pre stook (Acts 22, 14, etc.);
before bchildren\u003e before schildren (Luke 1.17 and others);
drink all the nations out of it\u003e drink all the nations out of it (Jer. 25:15);
bring out b \u003e withdraw and (1 Sam. 28, 11, etc.);
n and inek\u003e n avek (Nav. 14, 9, etc.);
n and ineki\u003e n aveki (1 Sam. 3, 13, etc.);
shower eu\u003e shower abouty (Genesis 2, 7, etc.);
mrs eu\u003e mrs aboutyu (Isa. 24, 2, etc.);
with sling eu\u003e s sling aboutyu (1 Sam. 17, 40, etc.);
of persons e \u003e persons about (Genesis 2, 7, etc.);
father ein\u003e father aboutin (2 Par. Prayer of Manasseh and others);
pole sth\u003e pole aboutth (John 19, 14, etc.);
seventh sth\u003e seventh aboutth (Heb. 4, 4, etc.);
holy sth\u003e holy aboutth (Deut. 7, 6, etc.);
alive sth\u003e alive aboutth (John 6, 51 and others);
holy ago\u003e holy aboutgo (John 20, 22, etc.);
alive ago\u003e alive aboutgo (John 6, 69 and others).
Introductory word so throughout the text was highlighted with commas.
A special “biblical” paper was used for the book, thin and strong at the same time, which made the block of the book more compact. A new typeface was chosen - Literary, which is clearly readable, but airy enough in design to shine less on the text on the back. The volume of the book (1376 pages) and the nature of the layout (two-column, with the title of the book, the number of the chapter and verse, with parallel places under each column) repeats other editions of the Moscow Patriarchate Bible, to which the flocks of the Russian Orthodox Church have become accustomed for half a century. The text of the New Testament, according to tradition, is printed in a larger font than the Old Testament.
BIBLE TRANSLATIONS, translations of the books of the Holy Scriptures from the original languages \u200b\u200b(Heb., Greek. And Aram.) Into the languages \u200b\u200bof the peoples of the world.
The Bible was one of the first books in world history, which was translated into a foreign language, while Holy. Scriptures are extrabiblical. religions (Vedas, Avesta, * Quran) for a very long time remained untranslated.
In the 3rd c. BC. the translation of OT into Greek was started. language in the * diaspora (see the article of the Septuagint). In * Palestine in the last centuries BC Aramaic translations appeared (see Art. Targums). According to the testimony * Papia (2 c.), Ev. from Matthew, written in Heb. language was soon translated into Greek. Throughout the 1-5 centuries. AD Syrian, Latin, Coptic, Armenian, Gothic and other translations were created (see the article. Bible translations into ancient languages). In this period, P. were made predominantly. for the peoples of the Roman Empire and its neighboring countries. Although Greek. language (see article Koyne), in Krom, by 100 both of the Testaments already existed completely, became international, the Church made sure that the Word of God reached the people in their native dialect. With the spread of Christianity, the number of In the present The Bible is in whole or in part published in 1,659 languages.
More than once in the history of the Church there have been tendencies to recognize this or that translation as inspired and unique. This tendency manifested itself especially in relation to the Septuagint and the Vulgate (see Art. Trilingual doctrine). But gradually the leadership of the churches came to the idea of \u200b\u200bthe need for a certain pluralism, although the category of church-approved, generally accepted, as it were canonical, remained. translations. For Rus. Right Churches in the present such time is the * synodal translation of the Bible.
P.b. set and put before translators a number of complex theological, linguistic, critical. or T. problems. We indicate the most important of them.
1) Already blj. * Jerome emphasized that the translation should not be "from word to word", but "from meaning to meaning." Slave literalism, although dictated by reverence for the Word of God, can obscure the content of the Bible and weaken the power of sacred * poetics.
2) Every translation is at the same time an interpretation. Therefore, he must take into account both the spirit of Scripture as a whole and the general teaching of the Church. Particularly important is the orientation toward the patristic. understanding of the text. Translation is not only the work of the translator (or translators), but of the tserdkv, in Krom, personal views should be adjusted in accordance with the church spirit. Speaking of the alleged new Russian. Bible translation, prof. * Evseev wrote that Orthodox readers will look in it "not for a book of a private representative of our church or theological thought, but for that main, most important monument of our national Christianity, which is an authorized translation of the Russian Bible."
3) The translator inevitably encounters a cultural and linguistic distance, edge separates the original from the translation. His task is not to give “tracing paper”, but to creatively transform the Word of God in a new language, taking into account its laws and organic structure. N.M. Lyubimov, recognized master of arts. translation, wrote: "The language of the writer-translator, like the language of the original writer, consists of observations of the language of the native people and of observations of the native literary language in its historical development." This is especially important for poetic sections of Scripture (for example, Psalms, prophesying speeches), where even such a detail as the arrangement of lines, emphasizing * biblical parallelism plays a significant role.
4) Often the laconicism of expressions in the priest. authors can hardly be transmitted in another language (especially modern), which requires a thorough search for semantic equivalents.
5) Modern Bible translators make extensive use of the achievements of archeology, history, and others. and antique. linguists and seek out * critical publications the most accurate meaning of the text.
6) In P.b. unification has not yet been achieved in the transfer of names and geography. names. Some of the translations are guided by the Masoretic tradition (today most of them are), and part - by * the transcription of the Septuagint and the Vulgate (see the article Biblical Names).
7) In Scripture there are many keywords and theological concepts, Crimea there are no exact analogies in other languages. In addition, these words and concepts are used in the Bible with different meanings (eg, “glory”, “justification”, “holiness”, “spirit”).
8) Discussion is the question of the transfer of archaic or other east. ways of expression. For example, in some app. In translations, the expression “sons of Ethiopians” (Am 9: 7) is translated as “Ethiopians”, and the words “Abraham gave birth to Isaac” (Matt 1: 2) are translated as “Abraham was the father of Isaac”, etc.
9) Since it is established that the ancient manuscripts of the Bible go back to several. handwritten traditions, its translators often face the problem of choosing one or another option, especially when the lack of preservation of the text is obvious.
10) When translating the OT, some translators took the Septuagint or Vulgate as the basis, others - the Masoretic text, and still others tried to combine Heb. and Greek. or Heb., Greek. and lat. texts. In particular, syn. the translation is an example of the compound Heb. and Greek. traditions, although, according to Evseev, and not always justified.
The generally accepted translation in Rus. Right The church recognized the synodal translation. Bible translations into church glories. the language, on the contrary, was repeatedly edited, and the process of restoring their original. text (going back to the lane. * Cyril and Methodius) is not finished yet. To the catholic. The Vulgate and some new translations enjoy the greatest authority in the world (* Jerusalem Bible, New American Bible, translations * Knox R., * Osti, etc.). The Protestants have an exceptionally large number of translations, although they also have the most authoritative translations (transl. * Luther, authorized translator, King James, etc.; see article Bible translations into new European languages). The collaboration of biblical scholars of various faiths led to the creation of the French. * Ecumenical Bible Translation (TOV).
In Rus. Right Churches for work on P. specials were founded. institutions (see Art. Bible Group; Commission Bible Russian). In the West, a great contribution to the case of P. Submitted by the "Association of Bible Societies" (see Art. Bible Societies). It publishes in two versions the journal "Bible Translator" (see Art. Biblical periodicals) and the series of works "Helping for Translators", which includes translation guides from Department. biblical books and work on the general principles of P.
[* Andreev, I.D.], Bible translations, NES, t.6; Boulevard F., The Bible in modern times. world, "Logos", 1973,? 11-12; * In and g at r at F., the Guide to reading and studying of the Bible, M., 1916 2 , t.1; Gotkhayl R., Bible translations, EE, t.4; * And in and about in A.I., Textual monuments sacred. novozav. scriptures, BT, 1960, collection 1; And in and about in M., Features bibl. terminology, ZhMP, 1975,? 10; Logachev K.I., On the issue of improving Rus. translation of NZ (Lexical and phraseological problems. Russian translation.), BT, 1975, Sat.14; Lyubimov, N.M., Translation - art, in his book: Fireproof words, M., 1983; Archpriest Sorokin V., Logacheva K.I., Actual problems Rus. trans. Holy Scripture, BT, 1975, Sat. 14; * X in about l with about n D.A., History of the Old Farm. text and essay on his most ancient translations, ХЧ, 1874, vol. I-II; * Younger P.A., General Historical Critic. introduction to the priest Old Farm. books, Kaz., 1910; G r a n t F.C., Tran slating the Bible, Edinbourg, N.Y., 1961; G r e e n s l a d e S.L. (ed.), The Cambridge History of the Bible, Camb., 1963; H u l s t A.R., Old Testament Translation Problems, Leiden, 1960; N i d a E.A., Bible Translating, L., 1961; i d., Toward a Science of Translating, Leiden, 1964; W o n d e r l y W.L., Bible Translations for Popular Use, L., 1971; see article: Belarusian Bible translations; Hebrew translations of NZ; Latvian lane The Bible Lithuanian per. The Bible Bible translations in the east. languages; Bible translations into ancient languages; Bible translations into Russian. tongue; Bible translations into church glories. tongue; Bible translations to new europe. languages; Tatar Bible translations; Bible translations into the languages \u200b\u200bof the peoples of the North; Ukrainian Bible translations; Estonian Bible translations; LTK, B.2; NCE, v. 2; RGG, Bd. 1.
TRANSLATION OF THE BIBLE TO EASTERN LANGUAGES. Through the work of biblical scholars and missionaries, the Scriptures were translated into almost all languages \u200b\u200bof the peoples of the East: from the Arab-Iranian to the Indo-Chinese regions. We indicate the main ones.
Arabic translations. Christian sermon among the arab. peoples of the pre-Islamic period did not differ in intensity. It did not receive wide distribution in the Islamic period. In the present At present, the number of Christian Arabs reaches about 3-5% of the entire Arab population. world population. The oldest fragments of the Arab. Bible translation of the late 8th century discovered in Damascus and published in 1902. The translation of the OT made from a * Masoretic text by the Judaist philosopher from Egypt Saadiah bin Joseph (892-942) dates back to the same time. The translation was included in the early * polyglots (Paris and London). There were several. other mid-century. translations owned by Heb. to theologians. Date of first lane NC not installed. His oldest manuscript (10th century) was found in the Sinai region of St. Catherine. In 1591, an Arab was first printed in Rome. Gospel, in the same year - Arabic-Latin * bilingual. In 1876-80, a translation of the Bible made from the original languages \u200b\u200bof the French was published in Beirut. the Jesuits. This edition, which has become the most common among the Arab. Christians, was furnished with tables, notes and illustrations.
Indian translations. According to ancient tradition, Christianity was first preached in India by Apostle Thomas. In the 2nd century Panten, the teacher * of Clement of Alexandria, led the missionary work there. Representatives of the Indus were already present at the I * Ecumenical Council. Christian. In the 4th century the Syrians, who fled from the persecution of the Iranian kings of the Sassanids, founded Christ on the Malabar coast. community. In the present time on all ind. subcontinent there are approx. 3% of Christians, most of them living in southern India (approx. 38% of the South Indian population). The first Indian lane. Bible printed in 1715. In Tamil. The Bible was published in 1890, in Sinhala - in 1896, in Urdu - in 1924. Today the scripture has been translated into 118 Ind. peoples, including ancient Sanskrit, etc. it is available to 98% of the country's population. In India, there is a biblical society centered in Bangalore, a member of the United Biblical Societies.
Chinese translations. Christianity was brought to China by the Nestorians around the 8th century. From this time came a monument found in 1626. It contains a summary of Christ. faith and the Bible. According to Marco Polo (13th c.), A whale is at court. imp Kublaya there were Prince. The bible. But, apparently, these were manuscripts of the Persian. or sire. translation. From the 13th century Catholics (Franciscans, Dominicans, and then Jesuits) began to preach Christianity in China. In the 17th century they were joined by Protestant missionaries. In the present time in the country is approx. 5 million Christians. About the first whale. Scripture translations of data are not preserved. Known Catholic. trans. 17 century (I. Vasse and L. de Poirot). They were guided by the Protestant translator M. von Lossar, who published the NZ in 1816, and the OT in 1822. In the 50s. 19 century from English trans. The Bible has made several translations. Then Rus. Sinologist and theologian * Guri (Karpov) translated into whale. lang. NZ and the Psalter. The generally accepted Protestant lane. became a translation published in 1914. Catholics first translated Scripture from the * Vulgates (1892, 1897, 1919-21), but in 1948 Ma Chang-pe translated Gospels, and Wu Ching-Song - per. total NZ (1949) with Greek. language. In 1946- 57 Franciscan translators translated from the original. lang. part of the OT and the gospel.
Korean translations. The preaching of Christianity became possible in Korea only in the 16th century. In the present time there are approx. 4 million Christians, b. including them - Protestants. In Seoul, there is a "Korean Bible Society," which cuts, translates, publishes, and distributes scriptures.
The Mongolian translation of NZ was carried out * by the Russian Bible Society and published in 1820 for Buryat Christians. Full per. Bibles in Mongolian. belongs to an employee of the Russian Bible Society * Schmidt Ya.I.
Persian translations. Although Christianity penetrated Iran in the first centuries, nothing is known about the ancient lanes. Bible in pers. tongue. Probably the Christians who lived in the Sassanid Empire used sire. by transfer. The earliest manuscript of Pers. Gospel translation refers to the 14th century. The first printed edition came out in London in 1657.
Turkish translations. The first Turkish lane was made by a native of Lviv, Wojciech Bobowski (d. 1675), who was captured by Turkish people and who lived in Istanbul under the name Ali Bey. The first printed lane. NZ in Turkish Simena W. came out in Oxford in 1666. In 1819 it was printed (in Armenian font) per. NZ made for the Russian Bible Society by a college counselor Godzhentsov. The same society issued NZ in the Tatar-Turkish dialect. The complete Bible in Turkish. was translated and published by Kayffer I.D. in London.
Japanese translations. Christ missionaries appeared in Japan in the 16th century. and obtained permission from the authorities to preach (it was soon interrupted by persecution). C. 1560 the first experiment was made per. Gospels for worship. 1st per. Bibles in Japanese was made in 1591 by the Jesuit Barreto. There is evidence of the publication of all NZ in Japanese. in 1613. In the middle of the 19th century. Japanese authorities opened access to foreigners in the country, including missionaries. Protestant missionaries published the Bible for the Japanese in 1879-87, and Catholics published the NZ in 1910. In 1869, the Rus. law mission in Japan, preparing the translation of the priest. books (see archbishop. * Nikolay Kasatkin). Subsequently, many translations were made, made by Catholics and Protestants (1953, 1959, 1964, etc.). The Japanese Franciscan Bible Institute works on translating, publishing, and distributing scripture books. A similar work is being done by the Protestant Japanese Bible Society. If we consider that there are less than 1 million Christians in Japan, then hundreds of thousands of Bibles published there fully provide for her Christ. population.
The translation of the OT into the Tatar language was made by the Russian Bible Society with the help of the British Bible. society and printed in Astrakhan in 1822.
l Jerome. * Alesky (Vinogradov), History of the Bible in the East, vol. 1-2, St. Petersburg, 1889-95; * In and g at r at F., the Guide to reading and studying of the Bible, M., 1916 2 , t.1; Bible Edition in Sanskrit in England, CHOLDP, 1872,? 3; Archbishop U r and th (Karpov), Letter to II. Palimpsestov on the translation of NZ into China. language, "Russian Archive", 1893,? eleven; eroge, Letter to I.G. Tersinsky on the translation of the Bible into China. language, 1894,? 1; Leontievsky A., A Sermon on Christ the Savior in the Kingdom of China, St. Petersburg, 1784; Shcherbatskaia, Yu.N., The Bible in China, "The Joy of a Christian," 1891-92, pr. 12; D a r l o w T., M o u l e H.T., Historical Catalog of the Printed Editions of Holu Scripture in the Library of the British and Foreign Bible Society, L., 1903-1911, v. 1-2; H u d p a t h W., The Bible and China, 1952, * K a h l e P., Die arabischen Bibelubersetzungen, Lpz., 1904; R h o d e J.F., The Arabic Versions of the Pentateuch in the Church of Egypt, Lpz., 1921; R o b e r t s o n E., The New Translations of the Bible, L., 1959; S a y d e n P., The Origin of the "Polyglot" Arabic Psalms, "Biblica", 1950,? 31; S c h e i d e r B., Catholic Japonese Bible Translations, "Japan Christian Quaterly", 1965,? 31-32; * S t u h l m u e l l e r C., The Franciscan Biblical Institute in Japan, BTD, 1981,? 1; S w e t n a m J., Pakistan Catholics and the Bible, BTD, 1981,? 2; i d., South Korean Catholics and the Bible, BTD, 1985,? 4; other foreign bibliogr. see DB Spl, t.6; Enc. Kat., T. 2; NCE, v. 2 and in the journal. "Bulletin of the United Bible Societies", "The Bible Translator".
BIBLE TRANSLATIONS TO ANCIENT LANGUAGES. Translations made in Hellenistic, Roman, and early Byzantine belong to this category. periods.
Aramaic translations, see art. Targums.
Armenian translations. Arm writing existed before BC, but c. 300 AD, when the Christianization of the country began, this writing actually disappeared. New Arm. the alphabet was created by approx. 405 * Mesrop Mashtots. At the initiative of the Catholicos * Isaac, he carried out the lane. The bible. * The Septuagint was adopted as the basis for the translation of the OT, although in some places the influence of the sire is visible. version, and Prince. prop. Daniel translated with the orientation of * Theodotion. Probably (between the 7th and 8th centuries), the translation was edited. In general, it is distinguished by high litas. virtues; arm version is called the "queen of translations." The Armenian Bible was first printed in 1669 in Amsterdam. Publishers made edits and fill in the passes on * Vulgate. This publication was a reference until 1789, when in Venice Zoharb published NZ in the arm. language (VZ was published by him in 1805). “The text of this Bible,” * A. Ivanov notes, “indicates that the Biblical criticism was rather high among Armenians. Zoharb used 20 manuscripts for the New Testament.” The publication of Zoharb was published twice in Russia (St. Petersburg, 1814; M., 1860), and in 1895 a publication was built in Constantinople, built in the main. on the Zoharbov Bible.
Gothic translation. Christianity began to spread among the East German Goths in the 4th century. Then their Arian bishop made a translation of the Holy Scriptures (see St. Ulfil).
Greek translations. Greek the language was the first in which books of the OT were translated. Ancient Greek trans. date back to the time between 3 century. BC. and 3 c. AD In addition to well-known versions (see the article: Septuagint; Aquila; Theodotion; Symmachus), * Origen found three more anonymous ones, which he placed in addition to his * Exaplame. On translations of Scripture into Hebrew. language see Art. Bible translations to new europe. languages.
Georgian translations. The Christianization of Georgia began in the 4th century. Some researchers believe that then the load. language books of scripture were translated (primarily the gospel). However, the preserved manuscripts date to a later time (7th – 9th centuries). From them we can conclude that the translators had at their disposal the arm. version. There are 5 different Georgian lanes. Gospels of this period. In the 10th century. a new lane appeared, made by the Athos monk Euthymius; in the 11th century it was redesigned by George Agiorit and served as the basis for all subsequent manuscripts and prints. NZ. In print Georgian lane. The Bible appeared in Moscow (1723, 1843) and in St. Petersburg (in the ed. Ross. Bibl. Society, 1816, 1818). In the present time Patriarchate of Georgian Orthodox Church is working on the preparation of the lane. Bibles on modern Georgian language.
Coptic translations. Copts are the descendants of the ancient Egyptians who escaped Hellenization and Arabization. Coptic versions of Scripture are among the most ancient (2-3 centuries AD). There are three translation groups, which correspond to three varieties of Coptic dialects: a) Lower Egyptian (Alexandrian), b) Middle Egyptian (Fayum), and c) Upper Egyptian (Thebes). Coptic translations of the OT are made in DOS. with the Septuagint, but they used other ancient translations. The earliest manuscripts of the Coptic Bible date back to the 3-4th centuries. Coptic versions are of great importance for textual criticism, as contain ancient reading options.
TRANSLATION OF THE BIBLE TO THE LANGUAGES OF THE PEOPLES OF SIBERIA AND NORTH. These translations are connected by ch. arr. with the activities of Russian. law missionaries and * Russian biblical society. The first translations were commissioned by the Bible. society. In 1821, Ev. from Matthew in the Karelian language, translated by priests of the Tver diocese Matthew Zolotinsky and Grigory Vvedensky (trans. Mk was not published). A year later, Ev. Appeared in print. from Matthew in the language of the Komi people. He belonged to the teacher of Solvychegodsky Theological School Alexander Shergin. The translation of Mk, Lk, Ying and Deyan, made by the deacon of Ustysolsk Mikhail Lezhnev, was not printed. In the same years, other translations were undertaken: into the language of Votyaks (priests of the Vyatka diocese), Voguls (Prot. Felitsyn), Nenets (Archim. * Veniamin Smirnov). After the prohibition of Bible society, translations of Bible books for the northern and Siberian peoples continued. In the 40s. Archbishop. * Neil (Isakovich) translated the Gospel into the Buryat language (translated from incomplete). Particularly hard work was done in this matter by St. * Innocent (Benjamin), subsequently metr. Moscow, and his associates. They published a translation of the NT into the Yakut language (1859), made translations of the NT into the languages \u200b\u200bof Evenki, Kodiak, and ears (not published).
l "Reports" and "Izvestia" of the biblical society, as well as: * P and with t about in and h I., History of translations of the Bible into Russian, vol. 1-2, St. Petersburg, 1899 2 .
Reiling J., Swellengrebel J. Comments on the Gospel of Luke. Handbook for translators of the scriptures. M.: Russian Bible Society, 2000. 894 p. 23x16.5x3.5.
INDIAN BIBLE TRANSLATIONS - see Bible translations into Eastern languages.
GERMAN BIBLE TRANSLATIONS - see Bible translations into new European languages.
LATIN BIBLE TRANSLATIONS - see Vulgate; Bible translations into ancient languages.
KOPT BIBLE TRANSLATIONS - see Bible translations into ancient languages.
KOREAN TRANSLATION OF THE BIBLE - see Bible translations into Eastern languages.
DUTCH BIBLE TRANSLATIONS - see Bible translations into new European languages.
GOTSKY TRANSLATION OF THE BIBLE - see Ulfila.
GEORGIAN BIBLE TRANSLATION - see Bible translations into ancient languages.
PERSIAN BIBLE TRANSLATIONS - see Bible translations into Eastern languages.
NEW AMERICAN BIBLE (NAB) - See Bible Translations for New European Languages.
NEW ENGLISH BIBLE (NEB) - see Bible Translations into New European Languages.
NOVOGREK TRANSLATION OF THE BIBLE - see Bible Translations into New European Languages.
PORTUGAL TRANSLATIONS OF THE BIBLE - see Bible Translations into New European Languages.
POLISH BIBLE TRANSLATIONS - see Bible translations into new European languages.
How to make a talisman for good luck in business, study, love with your own hands
Protection against negativity for all occasions
Meditation for beginners at home