Gospel in Greek with interlinear translation. New Testament. Modern translation from Greek. - If you had the opportunity to deal with a completely different topic now, what would you choose and why

By the 3rd century BC. e., after the conquests of Alexander the Great, the archaic world of the ancient Near East found itself face to face with the world of classical antiquity. After this collision, many of the most important images and themes of the Hebrew religion were rethought. At the center of this reinterpretation is the Greek translation of the Bible (Old Testament), the so-called Septua-ginta.

Candidate of Philology, Associate Professor at the Institute of Oriental Cultures and Antiquity of the Russian State University for the Humanities, Head of the Department of Biblical Studies of the General Church Postgraduate and Doctorate Studies of the Russian Orthodox Church. In 1991–2010, he was the project manager for a new translation of the Old Testament into Russian, initiated by the Russian Bible Society.

Abstracts

The translation of the Hebrew Bible into Greek is the first transposition of a large literary corpus from one language into another in the history of Europe and the Middle East. This in itself is incredibly interesting - we seem to be present at the very first steps of literary translation, becoming witnesses and researchers of the origin of the translation craft. The categories in which we are accustomed to classify and evaluate translation technology are not applicable here. We are talking, for example, about literal and free translations. But the Septuagint is at the same time very literal - just not like the literalistic translations of the New Age, and very free - just not like the free translations of the New Age. Its authors had a different, different from ours, understanding of the task of the translator.

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

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

Interview with a lecturer

- Tell us why you started working on this particular topic?

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

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

- Differences between the Greek Bible and the Hebrew Bible have always been of interest to biblical scholars. But in the last quarter of a century, the study of the Septuagint has experienced a real boom - in English-speaking countries, in Germany, France, Spain, Finland, serious research centers are springing up, translations of the Greek Bible into English, French, German, and Spanish are being published. The fact is that the focus of biblical science has long been the search for the "original text" and the "original meaning"; in this perspective, the later (even two-thousand-year-old, but still the latest!) transcriptions and translations of the Hebrew text were marginal and uninteresting. And somewhere from the end of the last century, the scientific paradigm itself began to change: it became obvious that the history of the Bible is the history of its interpretation and reinterpretation, and each turn of this difficult story has its own meaning and beauty.

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

- I would simply suggest that he read the Old Testament together, through the eyes of a historian and philologist. It is also amazingly interesting to trace how the biblical texts, which for centuries nourished and shaped our civilization, were understood in different eras. How did the discrepancies arise between the Hebrew and Greek texts of the Bible, how these discrepancies were reflected in subsequent translations and in the controversy around them.

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

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

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

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

I devoted almost two decades to translating the Old Testament into Russian. I often want to return to this, I would now translate a lot in a different way, but, most importantly, I would provide my translation with a much more detailed historical and philological commentary. I think I'll come back and accompany.

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

Where to find out more

Sergey Averintsev. "Greek" literature "and Middle Eastern" literature "" (collection "Rhetoric and the origins of the European literary tradition", 1996)

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

Arkady Kovelman. "Hellenism and Jewish Culture" (2007)

This collection was written by a prominent expert on Judaism and the Hellenistic period and will allow you to find out how the collision of two cultures - Hebrew and Hellenistic took place.

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

As for books that would acquaint the reader with the problems of the Septuagint proper, the situation is worse. In English, there is a whole range of different "Septuagint introductions" - from those designed for professional philosophers to those intended for the widest audience. There are detailed and modern "introductions to the Septuagint" in French, German, Spanish. There is no such introduction in Russian yet, and I am currently working on it.

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

This monograph was published recently. It is not easy to read it: the point is not even so much of the need to know Hebrew and Ancient Greek well, but of the fact that the text of the Septuagint is viewed here from the philosophical-theological perspective, which, in my opinion, is much more difficult to understand than the historical-philological an approach.

Emanuel Tov. "Textology of the Old Testament" (3rd ed., 2015)

From this book, you can glean brief information about the Septuagint, its textual history, examples of its relationship with the Hebrew text. Tov is the most famous specialist in the textual criticism of the Hebrew Bible today; his works are always encyclopedically concise and informative. He has studies specially devoted to the Septuagint, but, unfortunately, they have not been translated into Russian.

Exhibition for the lecture

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

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

The fixed endpaper bears the name of the owner of the publication, Baron Gunzburg.

The Sacred Way is the complete, agreed-upon text of the Tanach (Hebrew Bible) edited by Elias Gutter. Hamburg, 1587

At the beginning of each book of the Bible, small parchment tabs are glued to the sheets that protrude from the side trim.

Storage number CVL RSL: Ginz 4/1839 (Ginzburg Collection)

The Sacred Way is the complete, agreed-upon text of the Tanach (Hebrew Bible) edited by Elias Gutter. Hamburg, 1587

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

Storage number CVL RSL: Ginz 4/1839 (Ginzburg Collection)

The Sacred Way is the complete, agreed-upon text of the Tanach (Hebrew Bible) edited by Elias Gutter. Hamburg, 1587 Storage number CVL RSL: Ginz 4/1839 (Ginzburg Collection)

The Sacred Way is the complete, agreed-upon text of the Tanach (Hebrew Bible) edited by Elias Gutter. Hamburg, 1587

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

Storage number CVL RSL: Ginz 4/1839 (Ginzburg Collection)

The Sacred Way is the complete, agreed-upon text of the Tanach (Hebrew Bible) edited by Elias Gutter. Hamburg, 1587 Storage number CVL RSL: Ginz 4/1839 (Ginzburg Collection)

The Old Testament was translated into Greek quite early. This translation is called the Translation of the Seventy (LXX), or The Septuagint (Septuaginta), which in Latin means seventy... The basis for this name lies in the legend of the origin of this translation. They say that the Egyptian pharaoh Ptolemy II Philadelphus (285 or 282 - 246 BC), having learned from Demetrius from Phaleron, who was in charge of the royal book depository, about the existence of the Scriptures of Moses in Judea, decided to organize the translation of the Law into Greek and the delivery of books to Library of Alexandria. To this end, Ptolemy sent the Jerusalem high priest Eleazar a letter: “Wanting to please all the Jews living on earth, I decided to start translating your Law and, having translated it from Hebrew into Greek, put this book among the works of my library. Therefore, you will do well if you choose six aged men from each tribe who, due to the length of their study of their laws, are very experienced in them and could translate it exactly. I suppose to attain the greatest fame for myself by this deed. Therefore, I am sending you to negotiate about this [...] Andrew and Aristeus, who both enjoy the greatest honor in my eyes. " And then 72 people (or 70) settled on the island of Pharos, where each translated the entire text of the Pentateuch for 72 days; and, although the translators were isolated from each other, all 72 texts (or 70) turned out to be verbatim ( Philo. Vita Mosis. 2; Josephus Flavius. Antiquitas Judaeorum. XII.2; Irenaeus. Adversum haereses. III.15; Clementus Alexandrus. Stromata. I - II).

This whole story is based on a work known in literature as Aristeus' letter to Philocrates, the forgery of which is currently not in doubt. (It was not compiled earlier than the middle of the 2nd century BC.) In fact, the history of the emergence of the Septuagint is different. In the last centuries BC, a Jewish colony existed in Alexandria. They forgot their native language, and Greek became their language, so that the original text of the Tanakh became inaccessible to them, and a need arose for its Greek translation. Therefore, translations of various Old Testament books gradually appeared, resulting in the Septuagint. Probably, the complete translation was carried out only in the 1st century. BC. And the composition of the books of the Septuagint, including the so-called second canonical books, was formed not earlier than the 1st century A.D.

About 129 C.E. the Jewish proselyte Aquila, originally from Pontus, and in the first half of the 2nd century AD. Samaritan Symmachus, who belonged to the Christian Ebionite movement ( Eusebius. Historia ecclesiastica.VI.17), translated the Tanakh in its proto-Masoretic version into Greek. Around A.D. 181 The Tanakh also translated the Ebionite into Greek (later converted to Judaism) Theodotion, who was born in Ephesus (Ephesus) ( Irenaeus. Adversum haereses. III.21: 1; Eusebius. Historia ecclesiastica.III.8; Epiphanius.De Mensuris.14:17).

In the third century, Origen attempted to create a critical text of the Septuagint. He owns Hexapla- the edition of the Old Testament, in which in six columns were placed in parallel: 1) the Masoretic text in Hebrew script; 2) the Masoretic text in Hebrew, but in Greek; 3) translation of Aquila; 4) translation of Symmachus; 5) the Septuagint; 6) translation of Theodotion ( Eusebius. Historia ecclesiastica. VI. 16: 1-4). This grandiose work in 50 volumes has hardly survived.

According to Epiphanius, Aquila made his translation with a special hatred of Christians; Jerome, on the contrary, believed that "Aquila was not in the spirit of debate, as some think, but carefully translated from word to word."

based on the interlinear texts of 08/04/2008

The text of the 3rd edition of the Greek New Testament of the United Bible Societies (UBS 3) was taken as the original of the New Testament, as separate books of the Old Testament - the translation into the ancient Greek Septuagint (LXX).

Certain words in the Greek text are enclosed in square brackets. This means that the publishers of the UBS version had no clarity about their origin. Interlinear translations of such words are presented without any special marks.

Words of the Greek text that did not need translation were left without translation. This applies primarily to the article.

The words added in the Russian translation are enclosed in square brackets. These are, as a rule, prepositions in place of the unspeakable forms of the Greek text.

The Russian translation renders punctuation marks corresponding to those of the Greek original.
The Russian translation uses capital letters in those words in which capital letters are used in the original. Also, the words are written with a capital letter: God, Son, Holy Spirit, etc.

This interlinear translation should not be confused with the same type of translation of the New Testament published by the Russian Bible Society.

This translation contains all known errors and inaccuracies of the RBO translation. Also, there was a desire to use words closer to the Biblical vocabulary, which would not worsen the accuracy of the translation, and at the same time, would not hurt the ear. In some cases, it was possible to achieve an even more accurate transfer of the structure and meaning of Greek words in comparison with the translation of the previously indicated edition.

In preparing the translation, the following materials were used:

New Testament in Greek with interlinear translation into Russian. SPb., 2001.
Greek-Russian Dictionary, I. Kh.Dvoretsky, 1958.
Greek-Russian Dictionary, A.D. Weisman. Moscow, 1991.
Greek-Russian Dictionary of the New Testament. Moscow, 1997.
Strong's numbers.
The International Critical Commentary.

Which of the ancient texts should you give preference to? Critical apparatus ...

"Since the beginning of this century, the edition of the Greek New Testament prepared by the famous German researcher Eberhard Nestlé has become especially widespread in the world. Eberhard first came out with his critical edition in 1898 and, before his death in 1913, published 9 editions. Then his work continued his son Erwin, who over the past 40 years has prepared 12 more editions. The editions were printed in various Western countries, but most of them were published in Germany. Since 1904 this edition has been adopted by the British and Foreign Bible Society to replace the “Textus receptus” and has since become the basis of all missionary translations published in the world. in Stuttgart ".

Journal of the Moscow Patriarchate 1956.

At present, the publishing house has already published the 28th edition for a wide range of readers.

But the main idea, on the other hand, boils down to the fact that “ the most perfect and most accurate and closest to the original original of the New Testament Scriptures"Is the" consolidated-critical Greek text of the New Testament "adopted in the Protestant West (published by Eb. Nestlé), since it is built on the" oldest and most authoritative "manuscripts (meaning the codes of Sinai and Vatican). As for the text that has been preserved by the Eastern Church since ancient times, then, according to Protestant critics, this text has many faults and errors and is not trustworthy, since it is attested, albeit by numerous, but later manuscripts ...

As can be seen from the foreword of the edition in question, Eberhard Nestlé, issuing his first edition in 1898, had the goal of instead of the then widespread « Textus receptus» offernew textas a result of scientific textual research of the XIX century. Therefore, he deliberately refused to give his own version of the text, built on a subjective assessment of various readings, and took as a basis the largest scientific publications of the 19th century: Leipzig 8th edition of Tischendorf (I. 1869 and II. 1872) and English Westcott and Hort (London, 1881 and 1886). In order to have a majority in cases where these editions were at odds with each other, he also drew on the compiled edition of Weymouth (London, 1886) and took into the text the readings presented by the two editions. Starting with the 3rd edition (1901), Eb. Nestlé turned instead of Weymuth to the edition of Weiss prepared by that time (Leipzig. 1894-1900), so that now his text was based on the editions of Tischendorf, Hort and Weiss (THW).

It seemed to Eberhard Nestlé that a comparison of the three most important critical publications of the 19th century yields a text of a possibly objective character. However, he was aware that this text was characterized by a certain one-sidedness, since all three compared editions rest on the Egyptian uncials, with Hort and Weiss preferring the Vatican Code, and Tischendorf - the Sinai code that he discovered. Therefore, Eb. Nestlé presented in the interlinear textual-critical apparatus other most important readings, indicating the main handwritten witnesses. So, for the Gospels and Acts of the Apostles, he placed in the interlinear readings of the so-called "Western" text, represented by the code of Beza (D), as well as Old Latin and Old Cyrus translations and some papyri. It is clear that the number of such problematic readings increased with each edition, and there was a need to revise some of the provisions. Eb. Nestlé intended to make a significant revision of his publication after the publication of H. von Soden's (1913), but died in the same year. His son Erwin became the successor of his scientific and critical publishing activity. The latter, during the First World War and in the post-war years, published several editions, in which he limited himself to small improvements suggested to him by various persons.

The 13th (1927), 16th (1936) and 21st (1952) editions underwent a more significant revision. However, here, too, the changes affected mainly the critical apparatus.

Some textual corrections available in recent editions do not affect the essential aspects of the text at all and can be summarized as follows:

The Greek spelling has been streamlined, which in the first twelve editions was adhered to by Greek writers of the 4th-5th centuries. Now it is established in accordance with the philological data of the 1st century. Improvements affected such aspects as: stress, aspiration, signature iota, writing with a small letterχριστος but with a bigΜεσσια , replacementει signι and etc.

Changes have been made in dividing the text into segments by semantic meaning.

Introduced into the text are signs that indicate readings-options given in the subscript critical apparatus.

Thus, leaving the text without significant changes, Erwin Nestlé in his latest editions paid special attention to the ordering of the scientific-critical apparatus. This apparatus is placed at the bottom of the text and deserves special attention, as it is the main advantage of the publication.

Using the experience of all previous scientific-critical publications, Nestlé in his apparatus gives a clear and almost exhaustive picture of the history of the New Testament text and the state of the textual problem at this time. All readings that are not accepted by the publisher in the text, but which are represented by known types of texts and reviews, or individual ancient manuscripts, are given here. In the latter case, special attention is paid to the newly discovered manuscripts.

In listing the evidence supporting the readings, the Greek manuscripts are listed first, then the translations, and finally the church writers. Since modern criticism operates not with individual codes, but with the types of texts established as a result of the classification of handwritten sources according to the degree of their internal relationship and geographical proximity, in the apparatus, using special designations, first references are made not to individual manuscripts, but to entire groups of evidence or types. texts. These designations or sigles are borrowed by the publisher from Soden, who most fully developed the type system. These are the H and K signals printed in bold. The first of these marks the Isychian or Egyptian textual form (B-text). The second (K) denotes a textual reviewΚοινη or Antioch (A-text), which subsequently received general distribution. The third form of the text, designated by Soden Sigla I and called Jerusalem, but better known as Western text(D-text), not used by the publisher, since its representatives diverge and therefore they are listed separately (code D, Old Latin and ancient Syrian translations). For the Caesarean textual type, the main representative is taken - the code Θ.

Of the individual manuscripts, only the most ancient are named: the most important papyri, newly found fragments of the Mayuscules, the famous uncials - Aleph, B, C, D, E, L, P. Of the minuscules, very few are mentioned (33, 614) and occasionally some lectionaries (39, 47). The order of evidence given in favor of a particular reading is usually as follows: first the papyri (R with Gregory's numbers), then H-review or some of its representatives, then K-review and, finally, other witnesses (D, Θ, W, L, 33, etc.) - The designations of the manuscripts are borrowed from Gregory. The foreword of the publication contains a list of the most important manuscripts (papyri, uncials) indicating antiquity, name, place of writing and content.

Thus, the critical apparatus of the Nestlé edition makes it possible to get an idea not only of all the most important discrepancies in the New Testament text and their main handwritten guarantors, but also of the opinions of the newest publishers regarding these discrepancies. This is the undoubted advantage of the edition in question.

Turning to the text itself, proposed by the edition of Nestlé, we must recall that in many scientific circles this text is considered as the latest achievement of New Testament textual criticism and, therefore, as the closest to the real one. Therefore, in order to better clarify its scientific significance and value, we consider it necessary to first dwell briefly on the current state of textual-critical biblical science in the West.

James 1: 22-23

... Be the performers of the Word Word

In another reading - the Law.(critical apparatus)

... Be the executors of the Law, and not hearers only, deceiving themselves. For who is listening Law and does not perform, he is like a person examining the natural features of his face in a mirror ...

Here we can use any of the meanings, because in the 25th verse we will see the correspondence to that:

But who will delve intoLawperfect,Lawfreedom, and will abide in him, he, being not a forgetful hearer, but a doer of the work, is blessed will be in its action.

And this does not contradict the main teaching:

1 John 2: 7

The ancient commandment isWordthat you have heard from the beginning.

The role of texts A and Vnot for opposition in opposition and contradiction, as "some" try to convince the reader, but for research and research to understanding ...

For example, from the not so long ago acquired early texts of 1 Peter 5: 1 - the presence of a vivid interchangeable complement - Christ and GOD. Where is the text with meaningTHE GODis more ancient ( θεοῦ p72, III). And besides, both options are correct!

1 Pet. 5: 1

suffering Godand...

I implore your shepherds, co-shepherd and witnesssuffering of christ and...

Bible Study Online.
There is a Russian version of the site.
The site of my friend, a talented programmer from Prague.
A large number of Bible translations, including Russian ones.
And there are translations with Strong's numbers. It is done clearly and conveniently, it is possible to simultaneously view the verse in many translations.

Manuscript

https: // manuscript-bible.ru

Russian language

Interlinear translation of Old and New Testaments and Synodal translation of the Bible with parallel passages and references. Not many functions. Just a text of the Bible in Greek with interlinear translation, click on the words and get the meanings.

http: // www.

Bible with translation into Greek and Hebrew.
Bible text with interlinear translation, next to it is a parallel text.
More than 20 versions of the Bible in Russian and other languages.

The program can:

See the interlinear translation of the Bible
Get information about each Greek or Hebrew word, namely: spelling, morphology, phonetic transcription, audio sounding of a root word, possible translation options, dictionary definition from a Greek-Russian symphony.
Compare several of the most accurate (according to the author of the program) modern translations
Carry out a quick search in the text of all books

The program includes:

Interlinear translation of the New Testament into Russian by Aleksey Vinokurov. The text of the 3rd edition of the Greek New Testament of the United Bible Societies is taken as the original.
Symphony of Greek vocabulary forms.
Reference boxes from dictionaries of Dvoretsky, Weismann, Newman, and other less significant sources.
Symphony of numbers by James Strong.
Audio recordings of pronunciation of Hebrew and Greek words.
JavaScript function from A. Vinokurov's reference, generating phonetic transcription of a Greek word according to Erasmus of Rotterdam.
JS Framework Sencha Redistributable by GNU.

We press the verse and the layout of all the words of the verse appears, we click on any and get a more detailed interpretation, some even have an audio file to listen to the pronunciation. The site is made on Ajax, so everything happens quickly and pleasantly. The site is without advertising, all space is occupied exclusively for business.

Poems references

You can put a link to any place in the New Testament, for example: www.biblezoom.ru/#9-3-2-exp, where 9 - serial number of the book (required)
3 - chapter number (required)
2 - the number of the analyzed verse (optional)
exp- expand the chapter tree (optional)

Other versions

bzoomwin.info The program has an offline version for Windows. It costs 900 rubles .., all subsequent updates are free. The ability to add modules from Quotes from the Bible. When you purchase the program, you get a free application for Adroid or iPhone.

ABC

https: // azbyka.ru/biblia

Russian language

The Bible is in Church Slavonic, Russian, Greek, Hebrew, Latin, English and other languages.
You don't have to study, all the menus are on the screen at once.
The main thing is that you can add parallel translations, although all at once.
It can also be easily disabled. There is an Old Church Slavonic text with accents.

https: // www. biblehub.com

The most powerful Bible online.
Nice, neat site. Usually, they just upload a database on the Internet that has worked, and the design is not necessary.

166 Bible translations, 3 Russian translations, many English ...
Easily open your transfer by clicking the flag of your country.
You can see 1 verse in different translations, the interpretation of each word of the original language (interpretation in English).
If you know English, there is a huge library of interpretations at your service.
Biblical maps are of pretty good quality, if this quality is not enough for you, in parallel it is suggested to look at the same place marked on the Google Map.
You can look at several translations in parallel: English versions, Scandinavian ...
There is a page on measures of weight and length, also in English.
Lots of excellent illustrations: drawings and photographs.