Bible translations (modern, synodal, interlinear)

QUESTION FROM OLESIA
Have you read the New World Translation of Scripture? And if so, what is your opinion? I mean, for example, I found there a translation that distorts the meaning of Scripture synodal translation.

There are many translations of the Bible. I am cautious about them for the same reasons that you are about the translation of the "new world", that is, I am afraid of distorting the meaning of Scripture. I have a good knowledge of the Synodal text and some of the few mistakes it contains related to translation. These mistakes are not fatal, that is, they do not change the essence of the Gospel. Therefore, I continue to use the Synodal text. And for a better understanding of the “controversial” places, I read the original with the possible meanings of the words of the text I am interested in, and only sometimes others bible translations. To study the Holy Scriptures, I use Strong's interlinear translation (Free program "Bible Quote - Quote from the Bible." In it, you need to select the Russian synodal text with Strong's numbers and click in the top menu of the S # program), watch online and Alexei Vinokurov. Based on experience, after studying a number of verses in the original, I realized that the primary source helps to delve deeper into the thought laid down by God in His Word, and that the inaccuracies of the Synodal translation did not prevent me from knowing the Will of God. An example of the importance of knowing the translation of the Bible from the original can be seen, for example, in the chapter "Hell, hell. Death is a dream"

I sometimes wondered: “Why did God allow incorrect translations of the Bible and, in particular, not quite correct translations of some verses of the Synodal text?” Then I realized that all common bible translations convey to readers the main message of the gospel. And questions about the nuances of the teachings of Holy Scripture and “controversial” texts arise in a person at a time when he is already delving into the study of the Bible and its individual doctrines. So everything happens in a timely manner: questions come when the bang is ready to seek the true will of God in various aspects of his life and worship and can find it. The choice is up to the individual. Whoever wants to delve into the teachings of the Creator will find answers to their questions. The Bible says:

"Ask, and it shall be given you; seek and you will find; knock, and it will be opened to you. For everyone who asks receives, and seeker finds and to him who knocks it will be opened” (Matt. 7:7).

“Do not pervert the law, ... the truth, look for the truth so that you may live” (Deut. 4:19)

"My son! if you receive my words and keep my commandments to yourself, so that you make your ear attentive to wisdom and incline your heart to meditation; if you invoke knowledge and appeal to reason; if you look for it like silver, and seek it like a treasure, then ... you will find the knowledge of God. For the Lord gives wisdom; out of His mouth come knowledge and understanding” (Proverbs 2:1-6).

In these biblical texts we see the freedom of human choice and the need to make efforts to know the will of God.

Valery Tatarkin

By the III 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 ancient Jewish 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 Humanitarian University, Head of the Department of Biblical Studies of the General Church Postgraduate and Doctoral Studies of the Russian Orthodox Church. In 1991-2010, he was the head of the project 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 translation of a large body of literature 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 birth of the translation craft. The categories in which we are accustomed to classifying and evaluating translation techniques are inapplicable here. We are talking, for example, about literal and free translations. But the Septuagint is at the same time very literal - only not in the same way as the literal translations of the New Age, and very free - just not in the same way as the free translations of the Modern Age. Its authors had a different understanding of the task of a translator, different from ours.

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, lying before the translators, was different from the text, which was later canonized in the Jewish tradition. But in most cases, discrepancies appeared during the translation process. Any translation of text from language to language is also a translation from one culture to another; the greater the distance between two cultures, the more noticeable it is. The gulf between the world of the Jewish Bible and the ancient world was huge, which led to a 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. The fact is that the Orthodox tradition, which pervades all of our cultural heritage— iconography, 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 Exegesis- interpretation of biblical texts. decisions made by the Jews of Alexandria more than two thousand years ago became the subject of heated controversy - for example, disputes over the synodal translation of the Bible.

Interview with a lecturer

Tell us why you started doing 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 became particularly 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 translator -vodchik, to the rest - as an editor). The questions of choosing one or another textual variant arose at every step, and each variant had its own story, often unsolved.

— What is the place of your subject in the modern world?

— The differences between the Greek Bible and the Hebrew Bible have always interested biblical scholars. But in the last quarter century, the study of the Septuagint is experiencing a real boom - in English speaking countries, in Germany, France, Spain, Finland, serious research centers arise, translations of the Greek Bible into English, French, German, and Spanish are published. The fact is that the focus of biblical scholarship for a long time was the search for the "original text" and "original meaning"; in such a perspective, later (even if two thousand years old, but still later!) Arrangements and translations of the Hebrew text were marginal and uninteresting. And somewhere since the end of the last century, the scientific paradigm itself began to change: it became obvious that the history of the Bible is the history of its interpretation and re-interpretation, and each turn of this difficult story has its own meaning and beauty.

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

“I would simply invite him to read the Old Testament together, through the eyes of a historian and a philologist. It's amazingly interesting to trace how the biblical texts that have nourished and shaped our civilization for centuries were understood in different eras. How discrepancies arose between the Hebrew and Greek texts of the Bible, how these discrepancies were reflected in subsequent translations and in the controversy around them.

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

– The moment of the meeting, the clash of different cultures is very interesting: you clearly see how differently people perceive the world around them. You compare, for example, two texts and see a clear 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. Some examples of this kind - it seems to me very beautiful, sometimes simply bewitching - I'm going to give in 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 dealt with many other topics, one way or another related to the Bible. For example, the history of the formation of the Old Testament historical narratives - in which, in fact, historical memory is rethought under the influence of 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, the biblical texts are not only reinterpreted in later traditions - they themselves arise as a reinterpretation of historical memory.

I spent almost two decades 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 that I will return and accompany.

In general, I am a structural linguist by my first education, 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 particularly 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

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

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

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

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

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

As for books that would introduce the reader to the problems of the Septuagint proper, the situation is worse. In English there is a whole range of different "introductions to the Septuagint" - from those designed for professional philologists to those intended for the widest audience. There are detailed and up-to-date "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. "Septuagint: The Ancient Greek Text of the Old Testament in the History of Religious Thought" (2013)

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

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

From this book one can draw brief information about the Septuagint, its textual history, examples of its relationship with the Hebrew text. Tov is today the most famous specialist in the textual criticism of the Hebrew Bible; 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 Russian State Library and the Research Department of Rare Books of the Russian State Library prepared a mini-exhibition of three rare books from the library's funds.

The exhibition presents the German edition of the Tanakh (the Bible in Hebrew in the canonical Jewish configuration) of the 16th century; Psalter, printed in Venice by the Italian printer Aldus Manutius; as well as the first complete edition of the text of the Bible in Greek, prepared in the 16th century, also in the printing house of Alda Manutius.

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

"The Sacred Way" is the complete voiced text of the Tanakh (Jewish Bible) edited by Elias Hutter. Hamburg, 1587

At the beginning of each book of the Bible, small parchment bookmarks are glued to the sheets, protruding from the side trim.

"The Sacred Way" is the complete voiced text of the Tanakh (Jewish Bible) edited by Elias Hutter. Hamburg, 1587

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

"The Sacred Way" is the complete voiced text of the Tanakh (Jewish Bible) edited by Elias Hutter. Hamburg, 1587 Storage code TsVL RSL: Ginz 4/1839 (Gintsburg Collection)

"The Sacred Way" is the complete voiced text of the Tanakh (Jewish Bible) edited by Elias Hutter. Hamburg, 1587 Storage code TsVL RSL: Ginz 4/1839 (Gintsburg Collection)

"The Sacred Way" is the complete voiced text of the Tanakh (Jewish Bible) edited by Elias Hutter. Hamburg, 1587

On a separate sheet are examples of the translation of the same verse from Psalm 117 into 30 languages ​​- Aramaic, Arabic, Syriac, Ethiopian, Greek, seven different translations into Latin, several Germanic languages various gothic scripts (including such exotics as vandal), Icelandic, Czech, Polish, Croatian and Russian, which is called Lingua Moscouitica here and is depicted in a very archaic way.

"The Sacred Way" is the complete voiced text of the Tanakh (Jewish Bible) edited by Elias Hutter. Hamburg, 1587 Storage code TsVL RSL: Ginz 4/1839 (Gintsburg Collection)

"The Sacred Way" is the complete voiced text of the Tanakh (Jewish Bible) edited by Elias Hutter. Hamburg, 1587 Storage code TsVL RSL: Ginz 4/1839 (Gintsburg Collection)

1 βίβλος

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

2) bible;

3) bot. bast

2 βίβλος

ἡ βίβλος book ( cf.τὰ βιβλία Bible; library)

3 2316

{noun, 1343}

4 θεός

{noun, 1343}

5 θεός

{noun, 1343}

6 Βίβλος

[vivlos] ουσ θ Bible.

See also other dictionaries:

BIBLE- (Greek Biblia books), or Holy Bible a book that includes written in other Heb. the language of the books of the Jewish canon, called Christians (together with several so-called books of the second canon, which have come down only in translation into Greek or written ... ... Philosophical Encyclopedia

Bible- (Greek τα βιβλια books) the name of a collection of works of religious literature recognized as sacred in the Christian and Jewish religions (the name τα βιβλια is borrowed from the introduction to the book of Wisdom of Jesus the son of Sirach, where this name ... ... Literary Encyclopedia

BIBLE- (Greek biblion book). Sacred Books of the Old and New Testaments. Dictionary foreign words included in the Russian language. Chudinov A.N., 1910. BIBLE (Greek) means books that the Christian church recognizes as written by the Spirit of God, ... ... Dictionary of foreign words of the Russian language

Bible- - an extensive collection of books of different origin and content (the word "Bible" comes from the Greek. βιβλία "books"). It is divided into two sections: the Old Testament and the New Testament. The Old Testament consists of 48 books written between the 11th century and the 11th century. BC e. to the 1st c. n. ... ... Dictionary of scribes and bookishness of Ancient Russia

BIBLE- cannot be the work of the Almighty, if only because He speaks too flatteringly about himself and too badly about a person. But, perhaps, this just proves that He is its Author? Christian Friedrich Goebbel I read the penal code and the Bible. Bible... ... Consolidated encyclopedia of aphorisms

based on the interlinear texts dated 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, and the translation into the ancient Greek Septuagint (LXX) was taken as separate books of the Old Testament.

Some words of the Greek text are enclosed in square brackets. This means that the publishers of the UBS version were not clear about whether they belonged to the original. The interlinear translation of such words is presented without any special notes.

The words of the Greek text that did not need to be translated were left without translation. This applies mainly to the article.

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

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

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

This translation includes all known errors and inaccuracies in 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, not so cut the ear. In some cases, it was possible to achieve an even more accurate transfer of the structure and meaning of Greek words compared to the translation of the previously indicated edition.

The following materials were used in preparing the translation:

• 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 numbers.
• The International Critical Commentary.

Which of the ancient texts to give preference? Critical device...

"Since the beginning of this century in the world, especially wide use received an edition of the Greek New Testament, prepared by the famous German scholar Eberhard Nestle. Eberhard first published his critical edition in 1898 and published 9 editions before his death in 1913. Then his son Erwin continued his work, who over the past 40 years has prepared 12 more editions. Publications were printed in different countries West, but most of them came out in Germany. Already one number of publications issued by Nestlé (father and son) shows that the text they propose enjoys great confidence in world communities. Since 1904, this edition has been accepted by the British and Foreign Bible Society to replace the "Textus receptus" and has since formed the basis of all missionary translations produced in the world. The last edition (at that time the 21st) was published by Erwin Nestle in 1952 in Stuttgart.

Journal of the Moscow Patriarchy, 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 " most perfect and most accurate and closest to the original original of the New Testament Scriptures”is the “summary critical Greek text of the New Testament” accepted in the Protestant West (in the ed. Eb. Nestle), since it is built on “the oldest and most authoritative” manuscripts (the Sinai and Vatican codes are implied). 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 credible, since it is attested, although by numerous, but later manuscripts...

As can be seen from the preface of the edition in question, Eberhard Nestle, releasing his first edition in 1898, had the goal of instead of the then widespread « textus receptus» suggestnew textas a result of scientific textual research of the 19th century. Therefore, he deliberately refused to give his own edition of the text, built on a subjective assessment of various readings, and took as a basis the largest scientific publications of the 19th century: the Leipzig 8th edition of Tischendorf (I. 1869 and II. 1872) and the English Westcott and Hort (London, 1881 and 1886). In order to have a majority in those cases when these editions disagreed with each other, he also drew on the compilation edition of Weymouth (London, 1886) and accepted into the text the readings presented by two editions. Starting from the 3rd edition (1901), instead of Weymouth, Eb. Nestle turned to the edition of Weiss prepared by that time (Leipzig. 1894-1900), so that now his text turned out to be built on the basis of the editions of Tischendorf, Hort and Weiss (THW).

It seemed to Eberhard Nestle that a comparison of the three most important critical editions of the 19th century gave a text of a possibly objective nature. However, he was aware that this text is characterized by a certain one-sidedness, since all three editions compared are based on Egyptian uncials, with Hort and Weiss preferring the Vatican Codex, and Tischendorf preferring the Sinaiticus discovered by him. Therefore, Eb.Nestlé cited other most important readings in an interlinear textual-critical apparatus, 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 Beza code (D), as well as Old Latin and Old Syrian 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 provisions. Eb. Nestle intended to make a significant revision of his edition after the appearance of the edition of G. von-Soden (1913), but died in the same year. His son Erwin became the successor of his scientific-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 minor improvements suggested to him by various people.

The 13th (1927), 16th (1936), and the 21st (1952) editions we are considering have undergone 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 reduced to the following:

The Greek spelling is streamlined, which in the first twelve editions adhered to the Greek writers of the 4th-5th centuries. Now it is established in accordance with the philological data of the 1st century. Improvements touched on 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 according to semantic meaning.

Signs have been introduced into the text that indicate the readings-variants given in the interlinear critical apparatus.

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

Using the experience of all previous scientific-critical publications, Nestle 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 the present time. All readings are given here, which are not accepted by the publisher into the text, but which are represented by known types of texts and reviews or individual ancient manuscripts. In the latter case, special attention is paid to newly discovered manuscripts.

In listing the testimonies supporting the reading, Greek manuscripts are named first, then translations, and finally church writers. Since modern criticism does not operate with individual codices, but with types of texts established as a result of the classification of manuscript sources according to the degree of their internal relationship and geographical proximity, in the apparatus, using special designations, references are first made not to individual manuscripts, but to entire groups of evidence or types. texts. These designations or symbols are borrowed by the publisher from Soden, who most fully developed the type system. These are the characters H and K, printed in bold type. The first of them marks the Hesychian or Egyptian textual form (B-text). The second (K) denotes a textual reviewΚοινη or Antiochian (A-text), which subsequently received general distribution. The third form of the text, designated by Soden as 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 Old Syriac translations). For the Caesarian textual type, the main representative is taken - the codex Θ.

Of the individual manuscripts, only the most ancient are named: the most important papyri, newly found fragments of the Mayuscules, known 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 one or another reading is usually this: papyri first (P with Gregory numbers), then the H-review or some of its representatives, then the K-review and, finally, other witnesses (D, Θ, W, L, 33, etc.) - The designations of the manuscripts are borrowed from Gregory. The preface of the publication contains a list of the most important manuscripts (papyri, uncials) indicating antiquity, title, 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 manuscript guarantors, but also of the opinions of the latest publishers regarding these discrepancies. This is the undoubted advantage of the publication in question.

Turning to the text itself, proposed by the Nestlé edition, 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 authentic. Therefore, in order to better elucidate its scientific significance and value, we consider it necessary to first dwell on brief outline on the state of the art textual-critical biblical science in the West.

James 1:22-23

... Be doers of the Word word

In another reading - the Law.(critical apparatus)

... Be doers of the lawand not hearers only, deceiving themselves. For whoever listens Law and does not fulfill, he is like a man who examines the natural features of his face in a mirror ...

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

But who gets intoLawperfect,Lawfreedom, and abide in him, he, being not a forgetful listener, but a doer of work, blessed will be in action.

And this does not contradict the main teaching:

1 John 2:7

There is an ancient commandmentwordthat you heard from the beginning.

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

For example, from the recently acquired early texts of 1 Peter 5:1, the presence of a bright interchangeable complement - Christ and GOD. Where is the text with the valueGODis more ancient ( θεοῦ p72, III). And both are correct!

1 Peter 5:1

suffering Godand...

I implore your shepherds, co-pastor and witnessthe suffering of Christ and...