Archimandrite Makariy Bible translation. On the translation of the Bible into Russian. Transport activities begins

The task of this report includes the definition of the place, the roles and characteristic features of the translation of archimandrite Makaria (Glukhareva) in that work on the transfer of bait. Scriptures into Russian, to which in Russia began in the second decade of the XIX century, and the upper border date of which must be recognized in 1847, the year of the death of Archim. Macaria. Work covering a whole era, the beginning of which is marked by a romantic halo of hope and expectations, soon changed by the drama of the reaction and conservatism. This time belongs to three translations of the Old Testament (we will not concern some private translations of individual books, as definitely not influenced the general situation with the translation of this period): Translation under the auspices of the Russian Biblical Society (RBO), the official project to which significant significant circle of persons, including higher state dignitaries and church hierarchs; Translation of the Archpriest Gerasima Pavsky, carried out in the framework of his educational academic course of the Hebrew language; And Archim Translation. Makaria, caused by the specific needs of the Christian mission, as they represented Archem. Macarius, the first Altai missionary. The triumvirate of different in terms of volume and reaches the appearance of translations demonstrating at the same way that fundamentally, deep inner relationship and unity. Actually, this similarity with the obvious originality of the history of their creation and forms that general background, in which each of the translations acquires its original outlines and proper place.

Many parties of transferable work Archim. Macaria becomes understandable only due to the originality of the identity of the translator itself. Therefore, at the beginning of the conversation about the transfer of Archim. Makaria is quite appropriate to stop in some features of his character. In its activities, Archim. Macarius appears as a shepherd, missionary, monk, author of church-theological and spiritual and poetic texts, translator. Scriptures. At the same time, for what kind of labor or ministry he would take, his approach can be described as extremely independent. It is confident that it can be argued that in the formation of Archim. Makaria as a shepherd and church leader played a significant role in the society in the second decade of century and, in particular, the atmosphere of the St. Petersburg Spiritual Academy, where he studied in 1814-1817. A comprehensive assessment of this time is a case of a special study, but, of course, its definite freedom has formed a wide and open horizon in the future, which is about. Macarius and remained faithful until the end of his life. An example of the manifestation of this side of his personality can serve his view of Christian unity and church exclusivity - the question is to this day remaining both the most acute and delicate in the Christian world. He could, not hiding, praying with representatives of other Christian denominations, built plans for the temple in Moscow with three limits - for Orthodox, Catholics and Lutheran. The position, at the base of which lay a vision of the deep unity of Christianity, not without romantic halo, ahead of the pragmatic ecumenism of the twentieth century more than in the century. It should be noted that here he follows his immediate academic manager and a spiritual mentor, the famous Moscow St. Metropolitan Philaret (Drozdov), in the years of apprenticeship. Makaria who wrote: "No church, believing Yako Jesus is Christ, I don't bother to name false." Principal seems to choose to be a chance to them, which answered his inner spiritual confusion and some mystical aspirations. Indeed, all his life path appears as a search for spiritual. Here is the burning of his soul. The search, which for him was by no means a latter, crucible, but "narrow", in the gospel sense, by (telling, in Sarov, the Holy Older Seraphim predicted him a heavy life cross). He constantly talked about his internal searches with the saint Philaret even during his studies at the Academy, he wrote to him later to Moscow, this was consulted with the many elders spiritualists, whom he invariably searched and with which his life was reduced. Here he is entirely in the atmosphere of the spiritual life of the Church, beyond which he simply did not think. As part of his spiritual search, it is necessary to consider his appeal to the Orthodox Mission. Archim. Macarius stands at the origins of the missionary movement in Siberia, being the organizer and the first head of the Altai Mission. The best characteristic of the missionary period of the activities of Archim. Makaria will be the words of such authoritative scientists as Eastern N.I. Ilminsky and outstanding Russian theologian and church historian about. Florovsky. N.I. Ilminsky wrote: "According to the power and grace of God, they were unspecified, that is, without human missionary-scientific and artificial preparation and gauge, two missionary fire in Siberia: Innokenty and Macarius of Glukharev ... In the other, in Innokentia and Makaria, lived mysterious and fertile strength and effectiveness, and they strongly planted the Christian faith among the semi-tribes of the Altai and the distant Okrain Siberia. " Prot. G. Florovsky will subsequently respond about the activities of the Altai Mission during Archim. Makaria as about "one of the most heroic and holy episodes in our history", but about her first chief as "one of the most remarkable people of that era." Actually, the features noted enough to, without questioning his church, talk about about. Makaria as a Christian, carrying their cross for Christ. But his Christian vocation he realized extremely widely and freely, without restrictions and Shore. Both of these parties of his personality were fundamentally important for the conclusion, in which he soon after the start of this work, he definitely gained the most important work of his life.

The promoting causes of Archim's appeal. Macaria to work on the translation of the Bible into Russian is clearly seen definitely. These are the practical tasks of the Orthodox mission, which he, as the head of the Altai mission, knew directly. In this, they are different than the RBO, other than that of the prot. G. Pavsky. Archim. Macarius appeals to the Russian language as the language of the Christian mission among the "foreigners". He comes to this after the first transfers made in the mission of one of the Altai laws. So, during the stay Archim. Makaria The following translations were made by the head of the mission to the televoic adverb: four-day, almost completely; Several apostolic messages and kN. Acts; Many psalms and sample places from the Old Testament; a brief sacred story; Brief catechism m. Filaret; Occupational teachings and a collection of prayers. Nevertheless, at some stage of its missionary activity, he prefers Russian language. At the turn of the 30s and 19th anniversary, it constitutes carriage benefits, and not only for baptized Altaians, but also for residents of Russians: "The initial teaching by a person who needs to learn the books of the Divine Scripture", "Alphabet of the Bible". Sacra. Scripture in them was quoted in Russian. They can be viewed as a program undertaking of the mission, since thus the question of the introduction of the Russian Orthodoxy became new to the culture of Russian Orthodoxy, and the choice of Russian became fundamental. This choice was determined by the mission concept. That's what I wrote about. Makariya on this issue to m. Philareta: "One of the most important cases that make up the service of the mission is to train newly grated foreigners with a diploma of not only natural adverbs of them, but also Slavic and Russian, because they are called upon to participate in the public utilities of our church, performed in Slavic , and because, entered into communication with the people of Russian in a single faith, for better knowledge of this saving faith, they should seek communication with him in the language of Russian and study this alive language, on which, by the grace of God, has the church our already new covenant And some of the sacred books of the Old. " At the same time, the mission of the Russian church Archim. Macarius sees a wide enough, without limiting it only by the "foreigners" -poxes. In 1839, he sends a project in St. Synod with an expressive name: "Thoughts on how to successfully spread the Christian faith between Jews, Mohametans and pagans in the Russian state." Himself about. Makaria had to be engaged in the preaching of Christianity in all these directions. In addition, the mission of ombre and Orthodox Russians who lived in the area of \u200b\u200bher action; In this environment, the missionaries have encountered extremely low levels of religious literacy. So the scale of the Orthodox Mission Archim is evaporated. Makaria, in which one of the urgent tasks acts as a serious work in the direction of general religious education. Within this framework, as imminent, and the question of transferring the bias. Scriptures into Russian. Thus, it is originally a missionary translation, and its missionary service is about. Macarius thinks no less as a mission to all Russia.

The story of the transfer of the bias itself cannot but cause surprise. Scripture Archim. Macarius. It remains only to bow before the courage of this person who has found the strength of almost alone to challenge the official negative position on this issue, consistently and until the end of defend their beliefs. Indeed, only such a person as about. Macarius could proceed to the conclusion in the 30s - 40s, when even the thought of such an endeavor was difficult. He comes to the plans of the translation in the 1930s, it is, expressing his need for a letter to m. Philaret from 1834. 1834! In total, eight years have passed since, on a brick factory, Alexander Nevsky Lavra was burned with a ready-made eight-blocking in Russian, RBO was closed. The mood of both church and secular authorities did not assume even the very possibility of setting the issue of continuing translation. Even such a zealous supporter of the Russian translation as m. Philaret, more than anyone who made it for him when the translation of the RBO was carried out, it was definitely preferred then not to raise this question. Obviously, Archim. Macarius put Metropolitan in his letter in an extremely difficult position. And a long silence of the siblings can be viewed as more than an eloquent answer to the proposal about. Macaria. Only three years later, when Archim. Makariya In 1837, he directly began to translate and publicly announced him with a letter to the Commission of the Spiritual School, followed by the answer of the saint: "The conversation with you should be needed, it seems, with the thoughts of your full translation of the Bible to Russian adverbs. You used a lot of work on the presentation so thoughts, but sowing yours did not come to the finished land and not during sowing. Doubts about the usefulness of translation, accommodated, and preliminarily about the dignity or did not stop, or arose again, so that the continuation of this business would be more threatened by multiplying doubts and preclosals than they found the multiplication of the fetus of the spiritual ... ". A polite and cautious attempt to understand the Father Archimandrit's father all the incommodation of his undertaking. It is also no longer visually demonstrating the situation with the translation.

With hopeless perseverance addressed Archim. Makariya with the question of the need for Russian translation into official church and government instances: in 1834, the specified letter to m. Philaret; In 1836, the letter to the then Ober-Prosecutor of the Holy Synod SD. Nechaev; In 1837, a message to the Commission of the Spiritual School, which refers to the first of its translation experience - KN. Job; In 1838 - Again in the Commission, with the translation of the CN. Isaiah; In 1839 he writes several messages to the highest name of the sovereign Nikolai Pavlovich; And finally, in the same, 1839 - the appeal directly in St. Synod, sending a new, revised translation of the books of Job and Isaiah. Already this perseverance Archim. Makaria In attempts to give a translation, the official move at that time must be recognized from a number of outgoing. But moreover, in its perseverance, he constantly violated and so significant at the time for society, both secular and church, the rule of decency. So, the famous church writer and public figure A.M. Muravyev, the pedantic piety of which was clearly lean, so responds to a meeting with about. Makariya: "... suddenness and its free actors Archim. Macarius really puzzled us, except for the Metropolitan of Moscow, who such techniques, obviously, were already known ... And what was not spoken - and everything is not spoken and threatening karam heavenly Language and tone, not looking at the presence of two high grasses [the second was Mer. Kiev Filaret (Amphitheatres), a fundamental and consistent enemy of the Russian translation], although at home conversation ... ". In his appeal in St. Synod, it comes to direct threats to the kara of God of Russia for leaving the case of translation, liketing in the choice of vocabulary by the Old Testament Prophet, who heralds the court of the Lord. Directly writes to the highest name ...

From him dismissed, boils for the cooler - probably this can be referred to two short-term doctorms, which he was identified by St. Synod in the house of his diocesan bishop, the former his student, during the execution of which he continued to translate. At the same time, the striking contrast is attributed to the two "lawless" translators of this obviously unfavorable time for the translation of time: prot. G. Pavsky and Archim. Macaria. Archim. Macarium literally shouted about the translation. From him turned away, not hearing. He pounded in the back, continuing to convince. Regarding the prot. G. Pavsky, whose work on the transfer of Holy. Scriptures were conducted within the framework of the educational process and did not claim to go beyond the boundaries of the educational institution (lithographic transfers, which gave reason to investigate, were made by students exclusively on their own initiative), a whole indicative process was held on which the deserved protoerier, the doctor of theology, Professor St. -Petherburg University of Peaceful Academy and St. Petersburg, the lawproof of the heir to the throne had to give a detailed and humiliating explanation.

Failure in official instances and internal difficulties did not affect the determination of Archim. Makaria continue translation work. Already from the very beginning of work, his authority of the priest and personal enthusiasm, he attracts to the translation of many individuals from his extensive environment. Close and just familiar people who sympathize about. Macaria, rewrite transfers. He writes his employee on the mission of Sophia de Walmond: "Honorable sister about the Lord, thank you for the works, and send a corrected translation of the book. Job; Try to write as much as possible and power handwriting; you see how nonpriching it writes; however, you are not all letters Her admirate ... " Mentioned in this letter his spiritual daughter E.F. Non-smuggling on the fifth decade is made for the study of French, German and English, so that assistance in translating was more effective. To the case of translation, he even attracted those in the link in Tobolsk Decembrists: M.A. Background Visina, P.S. Bobrisov-Pushkin, N.P. Svistunov - their knowledge of European languages \u200b\u200babout. Macarius took advantage of the translation of modern biblical comments. This is in the 30-40s! There were Archim. Makaria Assistants in this matter and among the clergy: holy. N. Lavrov, prot. E. Ostromylensky ... In essence, under his beginning, a whole staff of employees worked. When in 1842 oh. Makarius left a mission, having received an appointment to the ministry by the rector of Trinity Optina Monastery of the Orlovsky Diocese near the city of Bolhov, he continued his translation work, while retaining all the connection already debugged in this matter. He also had the intention to visit the Holy Land, where and complete the work on the Russian translation, possibly a publication. In 1847, San. Synod gives Archim. Makaria blessing for a trip to the Holy Land, and only the premature cum at the age of 54 years on the eve of the departure broke the plans of Archim. Macaria.

The story of graciously reacted to the memory of Archim. Macaria. I did not go to the unknown to his translation heritage. Translation published. It happened after in 1856, with the next emperor, Alexandra II, the work of the Bible translation into Russian was officially resumed. The new premie preceded by the publications of translations of the first half of the century. "Survey the light" and the translation of the prot. G. Pavsky, and Translation by Archim. Makaria, published in the Academic Theological Periodic, as in due time and offered about. Macarius. Translation of the Old Testament Archim. Makaria was printed in the "Orthodox Review" for 1860-1867. How many decent names from the split time returns to us today and the name about. Makaria - At the Jubilee Bishop Cathedral in August 2000, Archimandrite Macarium (Glukharev) is glorified as a mutual saint. Russian biblical society in the same 2000 reprinted his translation of the pentateuct. A decent Christian shepherd path and decent recognition.

On the nature of the conversion work by Archim. Makaria tells himself very expressive. Filimonov, his assistant and biographer, already on the second (!) Dating day with about. Makariya invited to participate in translation: "After an ordinary greeting, settling me from the table, dodged with manuscripts and books, about. Macarius filed an English translation of the Bible and asked to convey in Russian, as close as possible to the English text, the first chapter from the book Iova . Although it was a few EX ABRUPTO, but I found a duty unquestioningly to fulfill his desire. At the end of the 1st chapter, he gave me French and then German texts, asking for the same chapter to read and transmit the same chapter in Russian for comparison. Macarius Meanwhile, all the time I followed the notebook written in Russian, checking with the Jewish text, coping at times with various comments and expressing comments often: what kind of opinion it turned out to be closer to Jewish. " In this brief description, the main method of work is presented. Macaria, and almost all sources of translation: Jewish text, like basic, modern European translations and comments to them as guidelines in work.

The choice of Jewish, Masorette text is fundamentally principled. The rationale for this choice was presented by Archim. Makariy in all of his official messages - and to holy. Philaretu, and to the Commission of Spiritual School, and Nechaev, and to the Emperor's Sovereign, and in St. Synod. It should be noted that in this he is completely solidary with his conversion colleagues - biblical society and prot. G. Pavsky. This position is quite transparent. First of all, the Jewish language for the Old Testament is the language of the "original": "Molim give us the full Russian Bible on the Russian adverb, is correctly translated from the original languages \u200b\u200bof Jewish and Allensky." Behind these words is very much. They express expectations and aspirations of even the beginning of the century, related to the translation, namely the desire to get a clear and understandable text of the biblical revelation, "the Bible, which herself speaks out." Waiting for the fun of the secret of revelation, not only "hidden from centuries and childbirth", but also a darkened incomprehensible language and indirect translation of the Slavic Bible. "The translation of the entire Bible of the Old Testament from the Jewish language to the Russian will be in itself the fulfillment of the Savior's commandment, and the work that will be crowned with his blessing; and in the meantage of this work will be awarded the holy peasants of the mind, which will enrich and decorate the Russian church of all the treasures of the world and the sake of all the magnificence of the real, - by many insights in the sacraments of God, belonging to the souls, who, with the fear of God and faith, begin to think about the paths of God, the insights that are taken by the invisible views of the wisdom of God, who are getting faithful to her, the wrong imagining And to the faithfulness. " "... There is a different measure of our time, educated Paks by the Jewish Bible of the Old Testament and the Ellinsky New." "Many places in the prophetic books of the Old Testament would have known hard Christians by heart if these books were so accessible to general understanding on Russian adverbs, as they are intelligible in the other newest languages \u200b\u200bin the Jewish." Today, more than one and a half century, such a look definitely seems to be somewhat simplified. It should be noted that later a synodal translation, by choosing the Jewish text as a basic, much more carefully, you can even say, delicately reacted to the previous tradition of the domestic biblical translation, not jerking to categorically refuse the Greek text of seventy.

And of course, the translation from Jewish for Archim. Makariya had missionary importance in that widely understanding of the tasks of the Christian mission, which was discussed above: "Here is the brainstorming Bible of the Old Testament on the Russian Adcharations Translated from Jewish, read it to poor Jews; and when they will gladly see our Bible Completely contrary to their Bible, then you [missionaries] open them how Jehovah leads their hand of Moses and the prophets to Jesus ... ". Again, the expectation of the acquisition of clear and, finally, the uniform text of the revelation is a question, and today still remaining relevant, but difficult for biblical and Christian theology.

Now about the "auxiliary" sources of translation by Archim. Macaria. Naturally, like any other translator, o. Macarius appealed to what was made in biblical translation to him. This is the usual component of the translation work, and it would be strange if he did not do this. Among its sources, you must specify translations and comments on modern European languages, also the Russian translations made earlier: the translation of the "eight-block" under the auspices of the RBO and the translation of the prot. Pavsky.

Wide use of about. Makaria in its work of modern European translations is clearly represented in the above passage from the memories of D.D. Filimonova. They actively enjoys them, especially since these translations in Russia turned out to be closely related home practice of reading sacred. Scriptures. So, it is known that the educated part of society, not only aristocracy, but even seminarians preferred to read the Bible in Slavic language modern European translations. From "various comments" used by. Macarius, two letters are definitely named Two: Osterwald (1663-1747), Swiss Pastor and the Theologian, editor of the French translation of the Bible, and Rosenmüller (1768-1835), German oriental, the author of the spare biblical comment. Certainly, Archim himself. Macarius did not make an emphasis on any translated or comment. So, in relation to the comment of RosenMyuller, he can speak as follows: "When transferring the book of Isaiah, using Rosenmüller's scholarship, I did not follow his miserable wrongness." About one of the French translations: "I am sending the French Bible. I wonder how the city of Wise could issue such a translation at the time when the German and British theologians represented him so rich benefits." Apparently, you should not see and even more so exaggerate here a possible dependence.

It is more important to say about the attitude of the translation of Archim. Makariya to called Russian translations: translate RBO and translate prot. G. Pavsky, since it is these three translations that create a situation with the transfer of the first half of the XIX century. Our comparison will be based on Archem's translation. Makaria in the "Orthodox Review" 1860-1867 The connection and continuity of your translation with the translated trans. G. Pavsky quite definitely indicates himself. Makariya: "I followed my teacher for the Jewish Bible as a student, and not as a slave, and not all the opinions accepted him for the most faithful, but in some places he retained on other grounds; and, though, in the sacred text, there are books from me Former explanatory notes, which are also revised and corrected, however, the amendments in the text were so much that the translation made by me was no longer mine. I wish him to be given to our ". The composition of the lithographic translation of the prot. Pavsky, who had about. Macarius, included the following biblical books: Job, the arrival of Solomon, Ecclesiast, songs, Isaiah, Jeremiah, Ezekiel, Daniel, 12 small prophets. The above statement about. Makaria chronologically refers to the very beginning of his work on the translation of the bias. Scriptures (1840) and directly concerns books I wasa and Isaiah. Nevertheless, we are entitled to attribute it to the entire source of this lithographic translation. The reconciliation of these translations, which showed their obvious intimacy, was carried out by I. A. Chistovich, therefore it makes no sense to hold a new comparison; It remains only to join the made by I. A. Chistovich conclusions.

The visible similarity detects the translation of Archim. Makariya and with the translation of the eight-block, made by RBO in the 20s. Destroyed in a larger volume, its circulation did not have public distribution. Nevertheless, in a narrow circle, he was definitely known. With a significant degree of confidence, it can be assumed that the instance of this publication was located and Archim. Makariya, which can indirectly indicate the mention of this publication in his message of St. Synod. In any case, the transfers in transfers shows their explicit proximity. You can note minor stylistic differences in the selection of individual words. For example, life 2, 2: "Made" from Makaria and "graduated" in the translation of the RBO, etc. They, as a rule, do not affect the system of proposals and do not affect the content of the text. Archim translation. Macaria is more consistent in its orientation to the Jewish text; This, in particular, is manifested in the transfer of own names. The translation of the RBO is trying not to move away from the tradition of the Slavic Bible. For example, "Beer-Shava" (Gen. 21, 31, 32, etc.) in Makaria, when the translation of the RBO retains the traditional "Baths"; "Reuel" and "Cippore" (Ex: 2, 18, 21, etc.) as opposed to "Raguel" and "Sepfor"; "Elishev, Nakhashonov's sister" (Ex-6, 23), and not "Elisaveta, sister Nazonov". This list can easily continue. Although in relation to the most famous names, whose pronunciation in MT is substantially different, such as "Isaac" ("Izhak" - MT), "Moses" ("Moshe"), Archim. Macarius remains in the position of traditional reading.

The practice of two translations in relation to the personal, sacred divine name looks somewhat uncertain. At Archim. Makaria In Books Being and Exodus is read everywhere "Jehovah", which meets the ideas about the rules of reading the sacred name at this time. In the translation of the biblical society, the use of the form "Jehovah" is combined with the traditional name-replacement of the "Lord", and the similar order is preserved for all eight-block. Since such a mixing does not meet the initial biblical texts (MT, LXX), the choice of translators of the RBO in this case is completely arbitrary. In the books: Levit, Numbers, Deuteronomy, Jesus Navina, Ruth, hereinafter, going beyond the borders of the eight-book, all four kingdoms, the first-second paralympomenon - the Macaria has everywhere "Lord". In other books, where he finds support in translating prot. G. Pavsky (excluding the books of Ezra and Nehemia, not included in the lithographic translation of Pavsky), the form "Jehovah" is used, and the compliance of the translation of Pavsky in this regard is complete. Most likely, such inconsistency is caused by the incompleteness of the translation of Archim. Macaria. Indeed, even from his correspondence becomes obvious that the translation existed in many versions and constantly edited. Unfortunately, the Publishers of the XIX century. I did not describe the text published by them in relation to the handwritten options that they had, therefore, at the moment, traced the conversion trends in connection with the final choice of the author on this issue is hardly possible.

Thus, it is possible to state a deep internal connection and the proximity of Russian translations of the first half of the XIX century: RBO, prot. Pavsky, Archim. Macaria. Is it possible on this basis to say, as I. A. Chistovich does, that the translation of the archimandrite Makaria "does not matter the work of independent"? Rather, this proximity gives the basis to estimate the work of about. Makaria in a wider aspect of the plan and nature of work. The fact that Archim. Macarius acts as an independent translator, obviously. Another thing, whether he was sought to give his work distinctive and individual traits. Here our answer, based on comparison of translations, will be negative. In essence, Archim. Makaria, as a translator, can be attributed to the tradition of biblical translation, where the name of the translators almost does not appear, because it is a translation of the sacred text of the Divine Revelation. Such a "anonymity" of translation is widely represented in the Russian biblical tradition, ranging from domestic publications of the Slavic Bible, where only special locations allow you to find out the names of proverbs and translators. In this regard, the nearest transition to MBBO still leaves the area open to study, and the final XIX century. The synodal translation is authorized only by the name of the church authority. We know how Archim. Macarius stood on the launch of the transfer of the bias. Scriptures. In a certain respect, he follows the "disobedience" to the church authorities, seeing his debt of Christian and the Shepher. Actually, this dilemma and supplies his name as a translator, the organizer and the chief executive of this project. Nevertheless, its task is not in the individuality of the translation. The main goal is unconditionally in another - to give the peoples of the Russian Empire (and Russian - first of all) the clear text of the Divine Revelation. His mission is to carry the Word of God to the peoples of Russia. And, definitely, in front of him, it appears as the completion of the transformation work of the RBO and the prot. G. Pavsky. In this case, the name of the translator must move to the background and significant should be primarily the final result, namely the translation in full and its publication. It is quite obvious that such a publication in Russia was then impossible. And planned a trip about. Makaria in Palestine is presented as the completion of all the translation work, including publication. The fact that were plans by Archim. Macaria, makes the assumption of D.D. Filimonov. In addition, we must remember that the "authorized" translation of Archim. Makaria appears as a posthumous edition and in connection with publications that anticipate a new, already official translation project. It is appropriate to note here that the proposal of the preliminary publication of the transfers carried out in order to discuss them by Archim. Makariya expressed back in 1834 in the message m. Philaret.

Speaking about the meaning of the translation of Archim. Makariya, it must first be noted that it is almost a complete translation of the Old Testament: all canonical books (excluding the psalter, the only Old Testament book, published in the translation of the 12th century, and therefore, naturally, who did not enter his work in the plan - how he did not do and the translation of the new covenant, already made and published), also the first and second Maccaewic books. In this regard, it is a volume and translation of the RBO, and the translation of Pavsky, and wider than their both combined. Thus, Makariya's translation appears to the logical conclusion of the translation of its predecessors. He brought to the end of the translators of RBO and the prot. G. Pavsky, so it can be stated that in Russia in the first half of the XIX century a full translation of the Bible into Russian was implemented. Its value, as well as other Russian translations of the Bible of this period, is also the fact that they all together they prepared the soil for a synodal translation. And although there were several other principles of translation in the new stage of translation work - using mashed text as a basic, synodal translation to a large extent oriented to the text LXX - the last translation is largely based on the results of its predecessors. Here, although with reservations, we can talk about continuity. Some decisions made in conversion of RBO and Macaria seem preferred relative to the synodal translation. We present one characteristic discrepancy. So, the translations of RBO and Makariya (here they literally coincide), according to the Jewish text, give the following godfather 11, 4: "Let us make a name so that we do not dispel on the face of the whole land," while the version of the synodal, which in this case follows Transfer LXX and Slavic text, looks like this: "We first spread to the face of the whole earth." Here, translations give different interpretation, and the meaning of the biblical text seems to be better transmitted by the first option. Therefore, it can be assumed that the translations of the first half of the nineteenth century did not exhaust their actual significance. They can also be used in the implementation of a new Russian translation, the need for the appearance of which is dictated by both a change in language and the development of biblicalism.

And the last thing you need to say. Most recently, at the end of 1996 sect t. N. Jehovah's Witnesses carried out the publication of "Holy Scripture", where the Old Testament is presented in the "Experience of Arrangements to Russian Jewish Scriptures of the Russian Archimandrite Makaria (from Orthodox Furnishing for 1860-67) and the Psaltiri of the Russian Archpriest G.P. Pavsky (ed. 1822) ". In a press release "The historical translation of the Bible, available to the Russian people" to this publication, the words M. Morozova, a representative of the "management center of Jehovah's Witnesses in Russia", are given: "We are pleased to maintain an important part of the Russian heritage and hope to make the sacred Scripture affordable as many Russians as possible. " We will not be deceived in relation to the good intentions of "witnesses." Their interest in the translation of Archim. Makaria, definitely, other. The true motive of publishers quite clearly sounds in the annotation to the text published by them and, obviously, directly associated with the peculiarity of their doctrine: "In comparison with the Bible transfers already existing in Russian, these works are especially significant in that they are more than 3,600 times the name of God is found in them - Jehovah".

The publication of "Witnesses" itself is presented as reproduction of the Orthodox Review Edition. This is not quite so. Translation of books: Levit, Numbers, Deuteronomy, Jesus Navina, Ruth Dan on the eight of the eight-block RBO. The motive of sending publishers from the translation of Archim. Makaria in this case appears quite transparent - these are just those books in which from about. Makaria form "Jehovah" is not found, as the translator used the name-replacement "Lord". In the books: Genesis, Exodus, judges, where "Jehovah" stands in the translating everywhere, publishers follow the "Orthodox Furniture" with the departure that personal biblical names are given in traditional Slavic transcriptions unlike the Jewish, adopted about. Macarius. Apparently, the publishers did not find sense to change the usual shapes where it is really not related to the peculiarities of their primary doctrine. So under the clue, the publication of "witnesses" turns out to be largely arbitrary interpretation of work on. Macaria.

B. A. Tikhomirov (St. Petersburg)

II. Teaching the Christian Bible about God, peace and man III. Humanity is infected with sin, spoiled IV. Jesus Christ Son of God as the second Adam and the Lord from the sky Alphabet Bible verse I verse II verse II

Preface from editorial

The "Alphabet of the Bible" is one of the prominent creations of the founder of the Altai spiritual mission of the Rev. (1792-1847). The "Bible Alphabet" is a unique monument to missionary writing, which was destined to stand at the very beginning of the Orthodox Enlightenment of the Altai People, with the publication of which Archimandrite Macarius associated the entire future development of book publishing in Altai. And although the work on the "Alphabet of the Bible" was completed in 1841, until now it was not published. More than one hundred and fifty years, the manuscript was kept in the Synodal Foundation now the Russian State Historical Archive (RGIA) in St. Petersburg and was practically unclaimed.

The text of this unique sermon is divided into 4 parts. Each of them contains a certain number of sequentially numbered poems of the "Bible alphabet", equipped with references to the poems of the Holy Scriptures corresponding to them. Total in the "Bible Alphabet" 2349 poems.

At the same time, a part of the poems of the "Alphabet of the Bible" fully corresponds to the poems of the Holy Scriptures of the New Testament in Russian Translated, made by the Russian Biblical Society (ed. 1823). Another part of the New Testament poems "The Alphabet of the Bible" was formed by the father of Makariya as a result of a reduction or association of some biblical poems, as well as inclusions in one or another verse of words from another verse. Transferred to the "Alphabet of the Bible" of the Old Testament Pychs from Hebrew into Russian was previously made by Archimandrite Makari. For 13 Old Testament Pies, the father of Macarium gives a new version of the translation in the Bible Alphabet, which is certainly of particular interest for biblical textology.

Publications have two types of substitution notes. Their part of them is their own notes of Archimandrite Makariya. In their composition - deployed copyright explanations and comments, brief definitions, references to parallel places of holy Scripture to the Bible verses included in the "Bible Alphabet", as well as references to the Holy Scriptures, which Rev. Macarius leads to clarification, explanations and additions to the poems "Bible Alphabet " In addition, the text has notes prepared by the editors and designated: " Approx. ed.».

In the present release of the "Theological Collection" of the Novosibirsk Diocese, the author's preface and the first publication of the parts of the I-III "Bible Alphabet" are presented. The text of the monument is provided by the manuscript stored in RGIA (F. 834, OP. 4, d. 381).

Rev. Macarius Glukharev (8.11 1792-18 05 1847), an outstanding missionary of the Russian Orthodox Church, the founder of the Altai spiritual mission. Master of theology (1817) Creator of Altai ABC. Translated into Altai book

Archimandrite Macarius, in the world Mikhail Yakovlevich Glukharev, who lived in 1792-1847 - the famous Orthodox devotee and the Altai missionary (1830-1846). The scientists of Archimandrite Makaria include its transfers of the Old Testament from Masorette (Hebrew) text into Russian.

Archimandrite Makariy decided to make the translation of the whole Bible into Russian still being a student of the Academy, and did not describe with this work until the end of life.

In 1834, Makarius sent a letter to Moscow Metropolitan, a letter "On the need for the Russian Church of the Arrangement of the Whole Bible from the original texts to modern Russian,", but Metropolitan Filaret did not give this cause of further progress, since the highest spiritual administration of that time treated him hostile. But it did not stop Makaria.

In 1840, bypassing the translation of P. Pavsky and correcting his own translation of the book I wasova and Isaiah, Macarius presented his work to the Sacred Synod. The persistent attempts of Makarius cause the publication of the full Russian Bible that did not correspond to the views of the highest spiritual administration of that time, they only led to the fact that he was imposed on it to be prayerful to him: it was made for 6 weeks to serve as a liturgy daily.

Already at the end of life, going to Jerusalem, Macariya's father intended to go through Germany to print his Bible's translation in Leyzig. But, "Already holding the staff of Pilgrim", died on May 18, 1847 at the 56th year of life.

In 2001, the "Pentateuch of Moses translated Archim. Makaria "- reprint reproduction of publication in the journal" Orthodox Review ".

As for the qualities of the translation of Archimandrite Makaria, then, according to the observation of the Archbishop of Philaret Chernigovskago, "He is faithful to the Jewish text and his tongue is pure and decent subject." It was influenced by the transition of the Archpriest Gerasima Pavskago, which he followed, however, according to his own testimony "as a student, and not as a slave."

Archimandrite Makariya
And Bible translation

The history of the translation of the Bible into Russian is "History Sad and Dramatic" - with this opinion N.S. Gordienko, Russian Religious Scientist, cannot disagree. There were almost 900 (!) Years with the adoption of Orthodox Christianity in Russia, before the Russian people got the opportunity to read the Holy Scripture in their native language. Today, in Russia, only three complete translation of the Bible into Russian, while in England, for example, there are more than 20 translations. What are the main stages of the difficult path of the Russian text of the Bible to their reader? And what is the role in this work of the Russian missionary, the scientist and translator of Mikhail Yakovlevich Glukhareva, who lived about 14 years old in Altai and a better known under the name of Archimandrite Makaria? We will try to briefly illuminate these little-known pages of domestic history and culture.
As you know, the first Bibles in Russia were in the old Slavonic language, which, after the official adoption of Orthodoxy, became the language of worship and new culture. Since only a few in Russia could understand this language, there was a pressing need for the texts of the Holy Scriptures on a publicly accessible Russian language. Such attempts were made over the centuries and are associated with a number of well-known (and little-known) names - F. Scarin, M. Sanotsky, S. Polotsky, A. Firsov, whose activity proceeded in 1500-1600. The transfers made little differed from the Old Slavonic text, which served for translators instead of the "original".
A new stage is associated with the name of Peter I. Peter with respect referred to the Holy Scriptures and wanted it to be available to the majority in the language of the simple people, which, according to the king, would serve as a speedy enlightenment. Peter's death broke this undertaking of the tsar-enlightener.
In 1812, not without the influence of J. Paterson, a representative of the British biblical society, Alexander I establishes the charter of the Russian biblical society, whose President becomes Prince Golitsyn. In 1821, the Committee selected by the Synod translates and publishes in Russian the full New Testament. For a number of years, the Bibles were printed on Finnish, German, Polish, French, Georgian, Lithuanian and Persian. From 1824 - in Bulgarian, Serbian, Kyrgyz.
In 1825, the first volume of the Bible in Russian was prepared and printed. In the translation, such well-known scientists of their time, as Archimandrite Filaret and a brilliant phylologist, Professor of the Jewish language, Archpriest G.P. Pavsky. A distinctive feature of the translation was that translators were guided mainly to the Hebrew (i.e. approximate to the original) text. However, political sentiments in Russia have changed, and, after the reaction, the decree of Nicholas I, the Russian biblical society was closed, and the translation of the Old Testament was suspended. Restricted and clearly regulates the distribution among parishioners even "Slavic" Bible. But courageous and agile work on the translation of the Holy Scriptures into Russian still does not stop. The idea of \u200b\u200bcreating a Russian translation did not leave convinced advocates in the face of Metropolitan Filaret, Professor of Pava and Archimandrite Makaria, who considered Pavsky with his first teacher. Postered hostility, naval and oppression, they continued to work with great enthusiasm and courage. According to the observation of the Bibleist of Dr. Gellei, it is their efforts "to a large extent, the Russian people of the Bible, which he uses Donyn. Let us dwell on the activities of Archimandrite Makaria.
Finished in 1811 the St. Petersburg Theological Academy and received a master's degree in theology, Macarius was distinguished by wide erudition, scientific curiosity and zealous desire to work for the benefit of compatriots. In 1830, he was appointed a missionary to the Tobolsk and Tomsk province of Siberia, in the Biyan district. Living in Altai, Macarius has developed a thorough draft reform of missionary activities in Russia, laid the grounds for studying Altai languages, amounted to a dictionary of local dialects, transferred to one of almost all the Gospels, apostolic messages, selected places from the Books of the Old and New Testament
Making his missionary ministry among the "Siberian foreigners", Makariya acutely felt the need to have sacred texts in Russian, because, according to Makaria, and the Russians who wish to know the Bible were not the best position than the Altai Dickari. He believed that "you need to first enlighten the entire popular mass by establishing schools and the spread of the Bible in Russian."
According to the Altai scientist, the historian, the archaeologist B. Kadikov "to serious classes for the translation of the Bible into Russian, Makaria prompted not only the jealousy of the missionary, but also a deep scientific interest." Macarium begins to translate the Old Testament and sends a letter to Philaret in 1834 on the needs of the Russian Church of Around the Whole Bible from the original texts to modern Russian. But it seems that the tops of the Orthodox Church of such a "need" did not feel. All further attempts to promote the case of translation caused extreme discontent and oppression. One of the Metropolitans (Seraphim) was even offered to send a "bold Volnoduumza" to the Savior-Efimiev monastery, where there was a psychorechenetic for spiritual persons. But nothing could stop the devotee, for whom translation work became the need of the soul and the main task of life. As a modest and responsible researcher, he thoroughly compared his translations with the works of other translators, applied for advice and comments to many linguists and scientists. In the late 30s. Without the knowledge of censorship, students of the St. Petersburg Theological Academy printed the translation of the Old Testament, taking as the basis of the lecture of Pavsky. Subsequently, the Synod confiscates and destroys this edition, but macaria can be purchased one of the copies. It checks his option on it and again represents the revised translations into the Synod, making the last attempt to achieve permission to publish.
In 1841, the Synod imposes on Makariya by Epitia and orders "throw away from the head with all the idea of \u200b\u200btranslation." However, Makaria is not frightened. In Tomsk, where he served a sentence, he had access to various publications of the Bible, reference books and dictionaries. By the mid-40s. Part of Altai, and part of the Old Testament Books in the Volkhovsky Monastery in the Volkhovsky Optine Monastery. According to experts, his translation differed by the power and expressiveness of the language, as well as vitality in speech revolutions. Subsequently, Archbishop Chernigov Filaret was as evaluating the work of Makariya: "The translation of it is faithful to the Jewish text, the translation language is pure and decent subject."
Desperate to print the Bible in Russia, in the last years of the life of Macarius keshy himself "dissident" thought to publish it abroad. However, having received permission to depart in Holy Earth, he dies on the eve (1847).
Only after almost 10 years, shortly before the death of Pavsky, when the political situation in the country changed, the Synod finally decided to transfer the Bible into Russian, and in 1862 the Tsar Alexander II again resolves the activities of the Russian Biblical Society. In 1867, the magazine "Orthodox Review" ends the publication of the work of Archimandrite Makariya "Experience in translating into Russian Jewish Scriptures." This marks the completion of the publication of the text of the Bible in Russian. But still take another 10 years before the work will be completed on the publication of the first Russian Bible in one volume (1876). Ironically, the translations of Pavsky and Macaria (although significantly corrected and edited) served as the main sources in the preparation of the official (synodal) translation.
After that, the Bible of Makaria was forgotten for almost 160 years, until 1993, when in the Russian National Library of St. Petersburg, the rooms of the Orthodox Review with the difficulty of an optional translator were discovered. The Bible Makaria was found, prepared for the publication and published in 1996. So the literary monument was made by the public and the third in the account of the full Russian translation of the Holy Scriptures (the Old Testament in this Bible is represented by Makariya, the Psalter - translated by Pavsky, and the New Testament - Synodal Option ).

Vladimir Zarechnov

Letter "On the need for the Russian Church of Around the Whole Bible from Original Texts on Modern Russian", but Metropolitan Philaret did not give this cause of further progress, since the highest spiritual administration of that time was hostile to him. But it did not stop Makaria. In 1837, he sent the beginning of his labor to the Commission of Spiritual School - the translation of the Book of Job with a letter to the name of the sovereign, asking for the highest commandering about considering the transfer and publishing it on the amount of the Commission. In 1839, Macarius sent the book of the Prophet Isaiah to the same commission with a new letter to the name of the sovereign. In 1840, by purchasing Gerasim Pavsky and configuring his own translation of the books of Job and Isaiah, Macarius presented his work to Holiness Synod.

The persistent attempts of Makarius cause the publication of the full Russian Bible that did not correspond to the views of the highest spiritual administration of that time, they only led to the fact that he was imposed on it to be prayerful to him: it was made for six weeks to serve as a liturgy daily. But this translation was the need for his soul, the main task of his life. He gradually translated from the Jewish language into Russian all Old Testament Books, part of the Altai, part of the Bolkhovsky Optic Monastery (Oryol province), which was appointed by the rector in 1843 and where he died in 1847.

Features of translation

The translation is based on an earlier translation of P. Pavsky with some corrections made by macaria - both faithful and unsuccessful.

The text published initially in the Journal "Orthodox Review", similar to the synodal translation (which appeared later), both in the abundance of church salvations, and in use in most cases the Words of the Lord instead of God's name and on the use of the knowledge of God "Jehovah" in other cases instead of "Yakhwe" and "Adonai"; However, personal names are given in accordance with Jewish, not Slavic, transcription. The text, in contrast to most translations, does not contain inserts and corrections from the Septuagints and other Greek texts of the Bible, since Archimandrite Macarius stated a fundamental position that European translations and comments can only be guidelines for work.

Value translation

In 2001, the "Pentateuch of Moses translated Archim. Makaria "- reprint reproduction of publication in the journal" Orthodox Review ".

In 1996, Jehovah's Witnesses were printed in Italy about 300,000 bible copies called "Sacred Scripture" to distribute this translation in Russia and in many other countries where they speak Russian. In addition to macarius translated books