In ancient Church Slavonic there is no evil: "... and do not lead us into attack, deliver us from enmity." Who added "onion" to the main prayer of Jesus Christ? Three different opinions and videos.

Petrov Konstantin Pavlovich talks about the intricacies of religions hidden in the dogmas

The Lord's Prayer, known to every Christian since childhood, is a concentrated presentation of the entire Christian doctrine. At the same time, it is one of the most advanced literary works ever recorded in writing.

This is the accepted view of the short Lord's Prayer that Jesus taught His disciples.

How is this possible? After all, many volumes were needed for a complete presentation of religious teachings in other religions. And Jesus didn't even ask His disciples to write down her every word.

Just during the Sermon on the Mount He said (Matthew 6:9:13):

“Pray like this:

Our Father, who art in heaven!



And leave us our debts,
like we leave our debtor.
And lead us not into temptation,
but deliver us from the evil one.”

But this is not the only way to translate the Lord's Prayer into Russian. In the edition of the Gospel of 1892 that the author has, there is a slightly different version:

“Our Father who art in heaven!
hallowed be thy name; let your kingdom come;
may Thy will be done on earth as it is in heaven;
give us our daily bread for this day;
and forgive us our debts;
our debtors;
and lead us not into temptation,
but deliver us from the evil one;

In the modern, canonical edition of the Bible (with parallel places), we find almost the same version of the translation of the Prayer:

“Our Father who art in heaven!
hallowed be thy name; Let your kingdom come;
may Thy will be done on earth as it is in heaven;
give us our daily bread this day;
and forgive us our debts;
just as we forgive our debtors;
And lead us not into temptation,
but deliver us from the evil one;

AT Old Church Slavonic translation Prayer (if written in the modern alphabet) sounds closer to the first option:

“Our Father, who art in heaven!
May your name be hallowed! Let your kingdom come;
May Your will be done as in heaven and on earth.
Give us our daily bread today.
And leave us our debts,
as if we leave our debtor.
And do not lead us into misfortune,
but deliver us from the evil one.”

These translations use different words to refer to the same concepts. “Forgive us” and “leave us”, “attack” and “temptation”, “who art in heaven” and “who is in heaven” mean the same thing.

There is no distortion of the meaning and spirit of the words given by Christ to His disciples in any of these options. But comparing them, one can come to the important conclusion that the literal transmission of the Words of Jesus is not only impossible, but not mandatory.

In the English translations of the Gospels, one can find several different versions, but all of them can be considered authentic, because in them the meaning of the Prayer and its spirit are adequately conveyed.

The Lord's Prayer received wide use immediately after the crucifixion and resurrection of Jesus. This can be seen at least from the fact that it was found in such remote points as the city of Pompeii (that is, it was there before Pompeii was destroyed by the eruption of Mount Vesuvius in 79 A.D.)

At the same time, the original text of the Lord's Prayer has not come down to us in its original form.

In translations into Russian, the Lord's Prayer sounds the same in the Gospels of Matthew ( 6:9-13) and from Luke ( 11:2-4) . We find the same text in the Gospels KJV (King James Version) in English.

If we take the Greek source, we will be surprised to find that the familiar words “who are in heaven”, “Thy will be done as in heaven and on earth” and “deliver us from the evil one” are absent in the Gospel of Luke.

There are many versions explaining the reasons for the disappearance of these words in the Gospel of Luke and their appearance in translations, and later in modern Greek editions of the Gospel. We will not dwell on this, for what matters to us is not the letter, but the spirit of the great Prayer.

Jesus did not command us to pray by memorizing His words literally. He simply said "Pray like this:" that is, "pray like this."

Konstantin Glinka

01.05.2005

"Our Father" in Aramaic

Today in the morning I dreamed that I was walking with someone unfamiliar through the rocky desert and looking into the sun-drenched sky. Suddenly I noticed that either a carved gilded casket or a book in the same binding was rapidly approaching us.

I didn’t have time to tell my friend that it’s just like objects falling from the sky in the desert, and it’s good that it’s not on my head, when I realized that the object was flying straight at me. A second later, he crashed to my right, where my friend should have been. I was so stunned that I woke up before I looked in the direction of the unfortunate comrade.

The morning began unusually: on the Internet I came across “Our Father” in the language of Jesus. The translation from Aramaic shocked me so much that I was late for work, checking to see if it was a fake. I found that about 15 years ago, theologians had the expression "primacy of the Aramaic".

That is, as far as I understand, the Greek primary source used to be the dominant authority in theological disputes, but absurdities were noticed in it that could arise when translated from the original language. In other words, the Greek version is not primary.

The Aramaic version of the Gospel ("Peshitta", in the Edessa dialect of the Aramaic language) exists, but it is a translation from Greek.

True, as it turned out, not complete. And not only in the sense of the absence of some parts: there are places in it that have been preserved in an older form, since they were already written in Aramaic.

This also applies to the famous main prayer of Christians “Our Father”.

The literal translation of "Our Father" from Aramaic:

Oh Breathing Life,
Your name shines everywhere!
Free up space
To plant Your presence!
Imagine in your imagination
Your "I can" now!
Clothe Your desire in every light and form!
Sprout through us bread and
Insight for every moment!
Untie the knots of failure that bind us
As we free the rope ropes
by which we restrain the misdeeds of others!
Help us not to forget our Source.
But free us from the immaturity of not being in the Present!
Everything comes from you
Vision, Power and Song
From meeting to meeting!
Amen. May our next actions grow from here.

It cannot be argued that this text is closer to the original source than the Greek, but it is very possible and, most importantly, this is not a translation. At the same time, the Aramaic version, of course, can have at least interspersed "folk art".

P.S. Jesus says “Our Father” twice: during the Sermon on the Mount (in Matthew, ch. 6), and in response to the disciple's request for a specific prayer (in Luke, ch. 11).

At the same time, the Greek πιο σιος (daily) in the Gospel of Luke is translated into Latin as “cotidianum” (everyday), and in the Gospel of Matthew “supersubstantialem” (super-essential)”.

What a difference! And, of course, there is no evil one there, as I have already written about.

A question for connoisseurs: “When and why did the mention of the evil one (Satan) appear in the prayer “Our Father”?” I mean the well-known phrase: "... and lead us not into temptation, but deliver us from the evil one ..."

I do not know the answer, but in English instead of "from the evil one" - "from the evil one"(New International Version): "... and lead us not into temptation, but deliver us from the evil one."

In the original Greek - also (1550 Stephanus New Testament): "... (and lead us not into temptation, but deliver us from evil)».

And even in ancient Church Slavonic there is no evil one: "... and do not lead us into attack, deliver us from enmity."

Valery Allin

16.12.2011

Abun d'bashmayo (Aramaic) - "Oh breathing life"

in literal translation from Aramaic into Russian

"Our Father" (in Aramaic verbatim with Russian translation and comparison with the Synodal translation)

English translation:

“Word to word” translation of the prayer of Jesus Christ sounds like:

Oh, breathing Life, your name is shining everywhere!

Release space in order to plant Your presence.

Imagine in Your imagination Your “I can” - right now.

Let your desire be lighted and shaped.

Sprout bread and enlightenment through us at every moment.

Unbind ties of failures, binding us, like we release ropes, by which we hold back offenses of others.

Please help us remember about our Creator and set us free from immaturity not to stay at present.

You endow us with every Enlightenment, Power and Song from one gathering to another.

Amen. Let our following actions spring up from Here.

Probably, the first post should repeat the message from which - at the suggestion and with the direct participation of some friends - this community began.

Let's start with the New Testament. Oleg Shevkun prompted me to study ancient Greek (probably without knowing it) in 2000. We then translated together in Amsterdam. I don’t remember what he said then, but his words infected me with the confidence that you can learn Greek on your own. And so in the fall I took on Machen, whom I defeated in about six months. Before reaching the end of the tutorial, from the 20th lesson I began to read New Testament in Greek. I didn’t have my own copy then, but Pasha Begichev helped ( pavel_begichev ), to whom some missionary gave an outdated and unnecessary Nestle-Aland of the 24th or 25th edition. I began to read right from the place where I had read the Russian Bible then (I remember that somewhere in the pastor's letters). I didn't understand much at first, but I kept reading anyway. As I reached the end of Machen's tutorial, I understood more.

In a short time - already next spring (2001) - one good man gave me Wallace's textbook (Daniel Wallace. Greek Grammar Beyond the Basics).

In the introductory lessons, I read about the stylistic features of the speech of the New Testament authors and began to read more systematically - from simple to complex. First, I re-read the whole of John (the Gospel, three epistles and Revelation). Then all the letters signed with the name of Paul (Romans - Philemon). Then the Synoptic Gospels, ending with Luke, then Acts, and lastly Hebrews. It took me about 1 year to read the New Testament in Greek for the first time. Then I re-read the entire New Testament. Now I was more prepared for reading and could read in succession. The vocabulary accumulated during this time allowed me to read almost without looking into the dictionary, so I re-read the New Testament for the second time, probably in about six months. Of course, some books—those I preached from—I reread not twice, but many times. It seemed to me that I could quote Romans and 2 Peter immediately in Greek. Now, of course, much has been forgotten ...

With reading Old Testament it was much more difficult. If the Greek language is similar in structure to Russian, and many roots were known to me from medicine, philosophy or of English language, then Hebrew was like a language from another planet. Not a single association, all words are the same length and eerily similar to each other, root letters are lost and disappear, so Nathan turns into lies- yes, yes, it is the same root! I had to be smart: the sea pits, blood ladies, Ahab loved Jezebel… (the reader understands! :-) In general, so far I have acquired the minimum vocabulary and learned to more or less consistently recognize weak roots in various forms, more than one month passed. But I diligently continued to read.

Here is how it was. I began to study Hebrew, as far as I remember, at the beginning of 2004. Having passed the initial grammar, I began to read the Old Testament in Hebrew - again from the place where I read the Bible in Russian at that time, these were the minor prophets. At first I understood very little. In 2005, he began to read the Old Testament from the beginning and in succession, according to the arrangement of the books in the Hebrew Bible. Having read to the end of the Pentateuch, I could already read narrative (narrative) texts quite freely. All this time, for convenience, I used the publication "The Holy Scriptures in Russian and Hebrew":

That same year, in the fall, I entered the Masters, where I immersed myself even more in the world of the Old Testament. It turned out that a lot of ThM students regularly and quite fluently read Hebrew. An example for me was Abner Chow, who carried the Stuttgart edition of the Hebrew Bible with him every day and read it without a dictionary during breaks. The obligatory course in the seminary was Aramaic, where we read and translated all the Aramaic parts of the Old Testament. Subsequently, I took up the study of classical Syriac, which is one of the Aramaic dialects. So when I got to the books of Ezra and Daniel in independent reading, it was already much easier. By this time, I was already using A Reader's Hebrew and Greek Bible, which he gave me good friend. In this very convenient edition, at the bottom of each page, translations are given of words that occur less than 30 times for Greek, less than 25 times for Aramaic, and less than 100 times for Hebrew, so that you do not need to constantly look for rarer words in lexicons.

Well, in general, I read, read, read ... And after six years I finished reading it :-) Of course, at that time I also read New Testament books from time to time. Of course, in Greek, because no translation can replace the original and can not be compared with it! Quite rightly wrote Martin Luther in his address to the councilors of all the cities of the German land:

... it is a sin and a shame that we do not know either the book intended ... for us, nor the language and word of our Lord. And it is even more sinful and harmful that we do not even strive to learn languages, especially now that God has given us such an opportunity, has given us mentors, and books, and everything that is needed for this, and also pushes us to this and willingly opens His book before us.

Early translations of the New Testament.

The translation of the apostolic writings into the languages ​​of that time became a matter of course in the ancient Church. ancient world. In particular, in this the first Christians saw the fulfillment of the Lord's commandment: Go preach to all nations"(Matt.).

Accordingly, already in the II-III centuries. translations into Latin, Syriac, Coptic languages ​​appeared. This process deepened over the years; as the sermon spread, translations into other languages ​​appeared, and the old translations were also refined. It is known that there were many translations. Somewhat later, at the turn of the IV-V centuries. blzh. Jerome, complaining about this circumstance, wrote to Pope Damasus that the number of translations would soon approach the number of manuscripts. Under these conditions, it was also natural that the translations were of different quality, sometimes unsatisfactory. He wrote about the extremely low quality, for example, of Latin translations at the beginning of the 5th century. blessed Augustine:

« Before anyone has time to take possession of a new Greek manuscript and imagine that he understands both languages, he immediately dares to translate"(De doctr. Christ. II. XI).

There is a highly developed theory in biblical studies that the Protevangelium, which is the Gospel of Matthew, was originally written in Aramaic. However, this is only a theory related to the complex of the so-called synoptic problem. We cannot unequivocally state whether this is so or not.

But it would be surprising if the gospel texts were not available to Aramaic speakers. Indeed, scholars know translations of the New Testament texts into Aramaic. The corresponding translation seems to be one of the most interesting. This is because the appropriate translation takes us back to the language environment in which Jesus lived and preached.

It is surprising that there are no traces of any translations into Aramaic made in the first centuries of Christianity (however, this can be explained in terms of the apparent failure of preaching among the Jews). The same translation that is known dates from the 4th or 5th century. This translation was found in the last century in the Sinai monastery, i.e. in the same place where the Sinai Greek Code was found. The text, which is an Aramaic translation, has been restored from a polympsest of a scraped text over which the Lives of the Saints were written.

The same translation was partially preserved in later manuscripts. Researchers have at their disposal fragments from the Gospels, Acts and Paul's epistles.

A.

> Languages ​​of Scripture texts

> No translation can fully convey all the features of the original text. When reading biblical texts in translations, we sometimes do not even guess about all the diversity of the original; a detailed commentary is only to some extent able to compensate for the defectiveness of our reading in the form of a description and analysis of these features.

> Thus, in many editions of Bible translations into modern languages, the entire text of Holy Scripture appears as prose. However, in the original, a significant part of the sacred texts are verses. This applies not only to the psalms and other monuments of the Old Testament hymnography, which were designed for musical performance. The speeches of most prophets are also poetry. Attempts by modern scholars to recreate the Aramaic text of the speeches of Jesus Christ have also led to the conclusion that these were poetic texts. True, the ancient poetry of the Semitic peoples did not know rhyme or strict poetic meters: it was built on other principles, which included, in particular, rich alliteration - the repetition of homogeneous consonants, which gave the verse a special sound and intonation expressiveness. The poetic design of speech did not pursue purely aesthetic goals. It contributed to a better memorability of statements after all, in those days there were no tape recorders, and only a few owned shorthand. Nevertheless, it is certain that the listeners of the prophets remembered for a long time what they heard and literally passed it on to others. (In some modern editions of the Bible including the Brussels editions in Russian the verse sections of the text are given in a breakdown that allows the reader to at least take into account the poetic nature of the text.)

> In general, the impression about the literary merits of biblical books that arises in the reader who reads them in translation turns out to be incorrect, if only because of the many inconsistencies in the grammatical structure of Hebrew and Aramaic, on the one hand, and the majority European languages, with another. The seeming length and heaviness of many places appear only in translations, but are absent in the original. For example, it seems to many readers that the Bible is overloaded with possessive pronouns ("my", "your", "mine", "his", "our", etc.), which also appear in those places where it is quite possible without them get by; at the same time, in the ancient Semitic languages, the role of these pronouns is played by suffixes attached to the root stems of nouns, which do not at all make the text heavier and do not give it additional stretch.

> For a person who has not studied the languages ​​of the Bible, the most vivid images of these languages ​​are proper names found on any page of Scripture names, geographical names, etc. However, the appearance that the sound of ancient languages ​​is heard in them is deceptive. Biblical names over the centuries have become the property of all Christian peoples; meanwhile, all of them have undergone serious changes in the course of historical development various languages. It is not immediately possible to guess that Ivan, John, Jan, Giovanni, Hovhannes and Jean are the same name; nevertheless they are all transformed variants of the Hebrew name Yegochanan. In the Russian Synodal Translation of the Holy Scriptures, most biblical proper names are preserved in the form in which they appeared in the Slavic Bible. Only a few Old Testament names and titles have been verified according to the Hebrew text. The Old Church Slavonic translation, in turn, reproduced the Greek rendering of Hebrew and Aramaic names in its Byzantine sound; however, the phonetics of the Greek language has undergone some changes since Hellenistic times - some of the letters and letter combinations were already read differently than in the time of the Seventy interpreters or apostles. Distortions also occurred at the previous stage: Hebrew and Aramaic words, when written in Greek, also underwent changes (for example, the Hebrew name Yehoshua[in Aramaic Yeshua] in Greek began to be transmitted as Jesus; in Byzantine times, with the previous spelling, it was already read as Jesus hence the Slavic and Russian spelling Jesus[or Old Believer form Jesus]). Some names from the languages ​​of neighboring peoples underwent an even more complex transformation: for example, the name of the Babylonian king Nebuchadnezzar, known to us from the Russian text of the Bible, has little in common with the sound of the name of this monarch in his native Akkadian language Nabu-kudurri-utzur(in Hebrew it was first rendered as Nebukadrezzar, and then distorted Nebukadnetzar; hence the Greek transmission Nebuchadnezzar, in the Byzantine reading got into the Old Church Slavonic and Russian translations).

> All of the above are just the most striking, lying on the surface examples of the inferiority of translations. Of course, free reading of the Bible in the original languages ​​requires many years of preparation and is not at all a prerequisite for the study of the Scriptures. At the same time, at the present stage of development of biblical studies, serious research is unthinkable without a deep knowledge of the languages ​​in which the sacred books are written.

> 1. Hebrew language ()

> All the primary canonical books of the Old Testament are written in Hebrew (with the exception of a few Aramaic inclusions ...), as well as the original text of most of the deuterocanonical books If, Sir, Var, 1Makk and, possibly, Tov <{книги Иудифи, Премудрости Иисуса, сына Сирахова, пророка Варуха, 1-я книга Маккавейская и книга Товита}> (it is possible that it was created in Aramaic); the original text of most of the deuterocanonical books has not been preserved (except for a number of passages, including large fragments of Sir; however, the fact of the existence of some originals as far back as the first centuries of Christianity is documented).

> Hebrew, referred to in the Old Testament itself as "the language of Canaan" (Is 19-18) or "Hebrew" (2 Kings 18:26), was the language spoken by the Jews until the last centuries of the old era, when it began to be supplanted from everyday life by Aramaic and was preserved as colloquial in a rather narrow environment, mainly educated Jews. However, apart from the books of the Old Testament (its vocabulary is approximately 8,000 words), almost no written monuments have survived from this period, with the exception of a few inscriptions. A significant proportion of the vocabulary of the spoken language remains unknown. Some words are found in the entire Old Testament no more than once, which makes one strongly doubt the adequacy of their understanding. The surviving extra-biblical literature in the Hebrew language (the Qumran texts, the Talmud) was created already in the era when it was out of everyday use; therefore, the use of this literature for understanding the language of the Old Testament is very small.

> It was the process of the gradual disappearance of the Hebrew language as a spoken language that led to the emergence of the problem of editing the texts of Scripture. The Hebrew texts of the sacred books continued to function in the Jewish milieu, primarily in synagogue worship. Since for most Jews Hebrew was not spoken language, there were difficulties with reading texts that were written in consonant writing (letters expressed only consonant sounds; vowels were not indicated). Therefore, approximately in the V century. AD the work of Masoretic editors began, the result of which was the supply of the entire text with diacritical marks denoting vowel sounds, as well as accents that marked intonation (which, in turn, brought syntactic clarity). In many places, the Masoretic redaction is controversial among Bible students. Comparative analysis shows that many semantic differences between the Masoretic text and the Septuagint are caused by different vowels of the same words, as well as differences in punctuation marks. Thus, each such discrepancy raises the question for biblical scholars: which of the texts corresponds in this case to the primary meaning?

> 2. Aramaic ()

> From the time of the Babylonian captivity, Aramaic dialects began to spread among the Jews, gradually replacing Hebrew as a spoken language. In several places in the Old Testament, this so-called Biblical Aramaic is imprinted in writing, organically fitting into the Hebrew text frame and fixed in the canon of the Masoretic text: we are talking about several fragments Ezra 4.8-6.18; 7.12-26; Jer 10.11; Dan 2.4 7.28 (missing from the Masoretic text and preserved only in the Septuagint, the fragment of ch. 3 is probably also based on the Aramaic original). There is an assumption that the Book of Tobit was originally written in Aramaic (by the way, its Aramaic version has been preserved).

> By the time of Jesus Christ, the main spoken language of Palestine had become non-Biblical Aramaic, Judeo-Palestinian Aramaic: it is this that is most often meant by "Hebrew" in the New Testament (cf. Acts 21:40; 26:14) and other texts of that time. The various dialects of this language were quite different from each other (as it is clear from the New Testament, the dialect of the Galileans was different from that of the inhabitants of Judea); Aramaic written monuments at the turn of the old and new eras (the apocrypha of "Genesis" from Qumran, Targum, Midrash) imprinted different dialects.

> Judeo-Palestinian Aramaic was the native language of Christ, His inner circle, the apostles. Separate Aramaic words and expressions are recorded in the Greek text of the Gospels: cf. Mk 5.41; 7.34; 15.34 (the Russian translation brings them to us already in a strong distortion). Attempts by scientists to recreate at least approximately the appearance of Jesus' speeches by translating them from Greek back into Aramaic, gave results that exceeded all expectations: texts with very vivid poetic features appeared before the eyes of the researchers. It is the Aramaic "sayings" (logy) of Jesus, which he reports in the beginning. 2nd century Papias of Hierapolis (by "Hebrew" Papias means Aramaic), were preserved for quite a long time by the oral tradition of Christians; they also became the source of the Synoptic Gospels.

> The opinion that the texts of the Gospels themselves were originally written in Aramaic now finds almost no support among researchers.

> 3. Greek language ()

> The common Greek language (Koine), into which Hebrew and Aramaic sacred texts were translated, as well as other sacred books, was widely used in the Hellenistic era in many countries that were formed on the ruins of the empire of Alexander the Great. It was Koine that was written by such famous authors as Polybius ( 122 BC), Philo of Alexandria (c. 20 BC c. 50 AD), Josephus Flavius ​​( about 37 about 100).

> In the III-II centuries. BC. in Alexandria, where most Jews no longer understood the Hebrew language, using mainly Koine, the sacred books were translated into Greek (the famous Septuagint, or translation of the Seventy interpreters). Of course, the Greek text of the Septuagint reveals a clear influence of the Hebrew language in the abundance of lexical borrowings, Hebrew syntactic constructions, and phraseology.

> In the same environment of the Alexandrian Jews, books were created directly in Greek, close to the biblical tradition in content; two of them were included in the number of deuterocanonical books of the Holy Scriptures Prem and 2 Macc.

> All the books of the New Testament are written in Koine. They, in turn, show a marked influence from the language of the Septuagint.

> The Greek language of the various books of the Bible marks different levels of literary quality. In the Septuagint, the language of the Pentateuch and the Book of Isaiah is distinguished by high literary merit; in the New Testament, the works of Luke and Paul.

b.

> Holy Scripture translations

> Already in antiquity, the bearers of the religion of Revelation, it was clear that in order for Scripture to carry out its function among different peoples, it must be translated into languages ​​they understand. This, in particular, is evidenced by the appearance back in the Old Testament times of the translation of the Seventy. <{Септуагинта; обычно сокращенно обозначают буквами LXX}> There were other translations of the books of the Old Testament: the translation of Akila, a Pontic Greek who converted to Judaism, made c. 140 AD and which is a faithful reflection of the Hebrew text (only a few fragments of it have survived); text by Theodosio, a Jew of Ephesus who edited about 180 CE. some Greek text, perhaps simply a reworking of the LXX text (with respect to the Book of Daniel, the Church prefers this text over LXX); a text by Symmachus, a Samaritan converted to Christianity (from the very few surviving passages it can be inferred that he strove for careful literary processing). In the III century. Origen based his "exemplary" work on various versions of the Greek text of the Old Testament, comparing six or more main versions in order to identify their coincidences with Hebrew and create a uniform version. This monumental work has been almost completely lost; only a few fragments of it have survived. There is also another edition of the LXX, created by Lucian (after 300), which became widespread mainly in Antioch.

> In the first centuries of Christianity, Greek was a kind of international language, which was known in almost all areas of the Roman Empire, especially in its eastern provinces. This explains the fact that the texts that had a doctrinal meaning in Christianity existed mainly in Greek. At the same time, in the western regions of the Roman Empire, Latin was the main spoken language. Therefore, already from the II century. Latin translations of the books of Holy Scripture appear. The earliest Latin translation known to us is tentatively called "Vetus Latina" (i.e. "Old Latin" [version]), or "Itala" ("Italian"). On the basis of translation works begun in 382, ​​St. Jerome, there was another version of the Latin text, known as the "Vulgate", (from the Latin "vulgata" "generally accepted"). All the books of the Old Testament (primary canonical texts), as they appear in the Vulgate, were translated by St. Jerome directly from Hebrew, and in many places the literal translation is supplemented by a semantic arrangement. The Gospels, as presented in the Vulgate, are the result of the work of St. Jerome, who checked "Vetus Latina" according to Greek text. All other books of the Old Testament are also simply the result of checking the Vetus Latina against the Greek text, which may also have been done by St. Jerome.

> It was the Vulgate that was used by the Catholic Church throughout the Middle Ages and was officially proclaimed at the Council of Trent as the official canonical text. However, it should be borne in mind that the definition of the Council of Trent referred to the Latin text of the Vulgate as a model of legal, and not critical authenticity, i.e., first of all, the canonical list of sacred books and the completeness of their content were meant. The translation itself was recognized as convincing, although not free from shortcomings (which are sometimes inaccurate or erroneous translations, some conjectures, short explanatory inserts, interpretations of an openly messianic nature, translation of proper names, as if they were common nouns, not quite refined geography, etc.).

> In addition to Latin, Holy Scripture was translated into many other languages ​​of the Christian peoples in the first centuries of our era. These ancient translations are for us not only valuable evidence of how the living word of God was preached to various peoples; in many ways, they provide researchers with invaluable assistance in identifying the original text, as well as the correct interpretation of many controversial passages.

> Already in the III century. biblical texts begin to be translated into Coptic, in the 4th century BC. into Gothic and Syriac, in the 5th c. Old Armenian, Georgian and Geez (Ethiopian), in the 7th century. into Arabic, in the VIII century. into Nubian and Sogdian. ()

> In the IX century. Sts. Cyril and Methodius preaching Christianity among Slavic peoples, begin translating the Holy Scriptures into Old Church Slavonic. In subsequent centuries, their work continues, improved and edited. Several versions of the Old Church Slavonic text are gradually taking shape (this explains the difference between the texts currently used by the Russian Orthodox Church under the jurisdiction of the Moscow Patriarchate, on the one hand, and by the Old Believers, on the other).

> It is known that the translation activities of Sts. Cyril and Methodius was attacked by some of the contemporary clergy. At that time, the theory of "three languages" was already quite widespread, "according to which Scripture should not exist in languages ​​other than Hebrew, Greek and Latin. Gradually, various modified versions of this approach, although they did not become official teaching, nevertheless prevailed both in West and East of Christendom Rare attempts to translate the Bible into new languages ​​met with strong resistance from church authorities.

> A significant breakthrough has emerged with the beginning of the Reformation. As Protestantism spread, translations of the Bible into living languages ​​began to appear.

> However, in modern times, both Catholics and Orthodox were able to gradually overcome the old conservative approach to the problem of translating the Holy Scriptures and return to the practice of the first Church, which sought to carry the word of God to all peoples in their languages. Taking into account all the positive experience of the past, Vatican II proclaims: "It is necessary that Christians have wide access to Holy Scripture. For this reason, the Church from the very beginning adopted, as her own, the most ancient Greek translation of the Old Testament, called the translation of the Seventy; she always respects other Eastern translations and Latin translations, especially the translation called the Vulgate, but since the word of God must be available at all times, the Church cares with motherly care that proper and accurate translations were made on different languages, mainly from the original texts of the sacred books. If they, under favorable conditions and with the approval of church authorities, are made in cooperation even with brethren separated from us, they can be used by all Christians" (DV, 22).

Oh Breathing Life,

Your name shines everywhere!

Free up space

To plant Your presence!

Imagine in your imagination

Your "I can" now!

Clothe Your desire in every light and form!

Sprout through us bread and

Insight for every moment!

Untie the knots of failure that bind us

As we free the rope ropes

by which we restrain the misdeeds of others!

Help us not to forget our Source.

But free us from the immaturity of not being in the Present!

Everything comes from you

Vision, Power and Song

From meeting to meeting!

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When and why did the mention of the evil one (Satan) appear in the prayer "Our Father"?

In ancient Church Slavonic there is no evil: "... and do not lead us into attack, deliver us from enmity." Who added "onion" to the main prayer of Jesus Christ?

The Lord's Prayer, known to every Christian since childhood, is a concentrated presentation of the entire Christian doctrine. At the same time, it is one of the most perfect literary works ever recorded in writing.

This is the accepted view of the short Lord's Prayer that Jesus taught His disciples.

How is this possible? After all, many volumes were needed for a complete presentation of religious teachings in other religions. And Jesus didn't even ask His disciples to write down her every word.

Just during the Sermon on the Mount He said (Matthew 6:9:13):

“Pray like this:

Our Father, who art in heaven!

And leave us our debts,

like we leave our debtor.

And lead us not into temptation,

but deliver us from the evil one.”

But this is not the only way to translate the Lord's Prayer into Russian. In the edition of the Gospel of 1892 that the author has, there is a slightly different version:

“Our Father who art in heaven!

hallowed be thy name; let your kingdom come;

may Thy will be done on earth as it is in heaven;

give us our daily bread for this day;

and forgive us our debts;

our debtors;

and lead us not into temptation,

but deliver us from the evil one;

In the modern, canonical edition of the Bible (with parallel places), we find almost the same version of the translation of the Prayer:

“Our Father who art in heaven!

hallowed be thy name; Let your kingdom come;

may Thy will be done on earth as it is in heaven;

give us our daily bread this day;

and forgive us our debts;

just as we forgive our debtors;

And lead us not into temptation,

but deliver us from the evil one;

In the Old Church Slavonic translation, the Prayer (if written in the modern alphabet) sounds closer to the first version:

“Our Father, who art in heaven!

May your name be hallowed! Let your kingdom come;

May Your will be done as in heaven and on earth.

Give us our daily bread today.

And leave us our debts,

as if we leave our debtor.

And do not lead us into misfortune,

but deliver us from the evil one.”

These translations use different words to denote the same concepts. “Forgive us” and “leave us”, “attack” and “temptation”, “who art in heaven” and “who is in heaven” mean the same thing.

There is no distortion of the meaning and spirit of the words given by Christ to His disciples in any of these options. But comparing them, one can come to the important conclusion that the literal transmission of the Words of Jesus is not only impossible, but not mandatory.

In the English translations of the Gospels, one can find several different versions, but all of them can be considered authentic, because in them the meaning of the Prayer and its spirit are adequately conveyed.

The Lord's Prayer became widespread immediately after the crucifixion and Resurrection of Jesus. This is evident if only from the fact that it was found in such remote places as the city of Pompeii (that is, it was there before Pompeii was destroyed by the eruption of Mount Vesuvius in 79 A.D.).

At the same time, the original text of the Lord's Prayer has not come down to us in its original form.

In translations into Russian, the Lord's Prayer sounds the same in the Gospels of Matthew (6:9-13) and Luke (11:2-4). We find the same text in the Gospels KJV (King James Version) in English.

If we take the Greek source, we will be surprised to find that the familiar words “who are in heaven”, “Thy will be done as in heaven and on earth” and “deliver us from the evil one” are absent in the Gospel of Luke.

There are many versions explaining the reasons for the disappearance of these words in the Gospel of Luke and their appearance in translations, and later in modern Greek editions of the Gospel. We will not dwell on this, for what matters to us is not the letter, but the spirit of the great Prayer.

Jesus did not command us to pray by memorizing His words literally. He simply said "Pray like this:" that is, "pray like this."

Konstantin Glinka

"Our Father" in Aramaic

Today in the morning I dreamed that I was walking with someone unfamiliar through the rocky desert and looking into the sun-drenched sky. Suddenly I noticed that either a carved gilded casket or a book in the same binding was rapidly approaching us.

I didn’t have time to tell my friend that it’s just like objects falling from the sky in the desert, and it’s good that it’s not on my head, when I realized that the object was flying straight at me. A second later, he crashed to my right, where my friend should have been. I was so stunned that I woke up before I looked in the direction of the unfortunate comrade.

The morning began unusually: on the Internet I came across “Our Father” in the language of Jesus. The translation from Aramaic shocked me so much that I was late for work, checking to see if it was a fake. I found that about 15 years ago, theologians had the expression "primacy of the Aramaic."

That is, as far as I understand, the Greek primary source used to be the dominant authority in theological disputes, but absurdities were noticed in it that could arise when translated from the original language. In other words, the Greek version is not primary.

The Aramaic version of the Gospel ("Peshitta", in the Edessa dialect of Aramaic) exists, but it is a translation from Greek.

True, as it turned out, not complete. And not only in the sense of the absence of some parts: there are places in it that have been preserved in an older form, since they were already written in Aramaic.

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And if you translate literally:

Abwoon d "bwashmaya

Nethqadash shmakh

Teytey malkuthakh

Nehwey tzevyanach aykanna d "bwashmaya aph b" arha.

Hawvlah lachma d "sunqanan yaomana

Washboqlan khuabayn aykana daph khan shbwoqan l "khayyabayn.

Wela tahlan l "nesyuna ela patzan min bisha.

Ameyn.

Abwoon d "bwashmaya (Official translation: Our Father!)

Literal: Abwoon translates as Divine parent (fruitful emanation of light). d "bwashmaya - the sky; the root shm - light, flame, the divine word that arises in space, the ending aya - says that this radiance occurs everywhere, at any point in space

Nethqadash shmakh (Official translation: Hallowed be thy name)

Literal: Nethqadash translates as purification or an object for sweeping rubbish (clear a place for something). Shmakh - spreading (Shm - fire) and letting go of inner fuss, finding silence. The literal translation is the cleansing of space for the Name.

Teytey malkuthakh (Official translation: Thy Kingdom come)

Literal: Tey is translated as come, but double repetition - means mutual desire (sometimes - a marriage bed). Malkuthakh is traditionally translated as a kingdom, symbolically - a fruitful hand, gardens of the earth; wisdom, purification of the ideal, making it personal for oneself; come home; Yin (creative) hypostasis of fire.

Nehwey tzevyanach aykanna d "bwashmaya aph b" arha. (Official translation: Thy will be done on earth as it is in heaven)

Literal: Tzevyanach translates as will, but not strength, but the desire of the heart. One of the translations is naturalness, origin, the gift of life. Aykanna means constancy, embodiment in life. Aph - personal orientation. Arha - earth, b "- means living; b" arha - a combination of form and energy, spiritualized matter.

Hawvlah lachma d "sunqanan yaomana (Official translation: Give us our daily bread for this day)

Literal: Hawvlah translates to give (gifts of the soul and gifts of the material). lachma - bread, necessary, essential for maintaining life, understanding of life (chma - growing passion, growth, increase). D "sunqanan - needs, what I can own, how much I could carry; yaomana - necessary to maintain the spirit, life force.

Washboqlan khuabayn aykana daph khan shbwoqan l "khayyabayn.

(Official translation: And forgive us our debts, as we forgive our debtors)

Literal: Khuabayn translates as debts, internal accumulated energies that destroy us; in some texts, instead of khuabayn is wakhtahayn, which is translated as unfulfilled hopes. Aykana - letting go (passive voluntary action).

Wela tahlan l "nesyuna (Official translation: And do not lead us into temptation)

Literal: Wela tahlan translates as "don't let us in"; l "nesyuna - illusion, fluctuation anxiety, gross matter; symbolic translation - wandering mind.

ela patzan min bisha. (Official translation: but deliver us from the evil one)

Literal: Ela - immaturity; symbolic translation - inappropriate actions. Patzan - untie, give freedom; min bisha - from evil

Metol dilakhie malkutha wahayla wateshbukhta l "ahlam almin. (Official translation: For Yours is the Kingdom and the power and the glory forever.)

Literal: Metol dilakhie is translated as the idea of ​​owning something that bears fruit (ploughed land); malkutha - kingdom, kingdom, symbolic translation - "I can"; wahayla - the concept of life force, energy, tuning in unison, supporting life; wateshbukhta - glory, harmony, Divine power, symbolic translation - generating fire; l "ahlam almin - from century to century.

Ameyn. (Official translation: Amen.)

Ameyn - manifestation of the will, affirmation, swearing an oath. Instills strength and spirit in everything created

The Lord's Prayer in Aramaic. The Native Language of Jesus Christ as spoken and translated by Neil Douglas-Klotz - Music by Ashana.

I was so inspired to combine both song and prayer into one. I don't own the copyright. Thanks to Ashana and Neil Douglas-Klotz. Lyrics below:

Abwoon d "bwashmaya (The Lord's Prayer in the original Aramaic)

"In researching translations of the original Aramaic, I found a teaching by Dr. Rocco Errico (www.noohra.com), an Aramaic scholar, who explains that the word "abwoon" is actually a term of endearment used by both men and women, and that rather than the word "father" a more accurate translation would be "beloved." - Ashana

The following translation/poetic rendering of the Lord's Prayer is by Dr. Neil Douglas-Klotz, and is one of my favorites.

Abwoon d "bwashmaya
Nethqadash shmakh
Teytey malkuthakh
Nehwey sebyanach aykanna d "bwashmaya aph b" arha.
Habwlan lachma d "sunqanan yaomana.
Washboqlan khaubayn (wakhtahayn) aykana daph khnan shbwoqan l "khayyabayn.
Wela tahlan l "nesyuna
Ela patzan min bisha.
Metol dilakhie malkutha wahayla wateshbukhta l "ahlam almin.
Ameyn.

Oh Birther! Father-Mother of the Cosmos/ you create all that moves in light.
Focus your light within us--make it useful: as the rays of a beacon show the way.
Create your reign of unity now--through our fiery hearts and willing hands.
Your one desire then acts with ours, as in all light, so in all forms.
Grant what we need each day in bread and insight: substance for the call of growing life.
Loose the cords of mistakes binding us, as we release the strands we hold of others" guilt.
Don't let us enter forgetfulness
But free us from unripeness
From you is born all ruling will, the power and the life to do, the song that beautifies all, from age to age it renews.
Truly--power to these statements--may they be the source from which all my actions grow.
Sealed in trust & faith. Amen.

Transliteration and original translation of The Aramaic Lord's Prayer by Dr. Neil Douglas-Klotz from the Peshitta (Syriac-Aramaic) version of Matthew 6:9-13 & Luke 11:2-4 reprinted from Prayers of the Cosmos: Meditations on the Aramaic Words of Jesus (Harper Collins, 1990), 1990, used with permission.