October 4, 2016 in Moscow took place scientific and practical conference dedicated to the 140th anniversary of the creation of the Synodal translation of the Bible into Russian. The event was organized by the Christian Interfaith Advisory Committee. Metropolitan Hilarion of Volokolamsk, Chairman of the Department for External Church Relations of the Moscow Patriarchate, delivered a report at the conference.

1. We have gathered today to celebrate an important date in the history of Christianity in Russia — the 140th anniversary of the Synodal Translation of the Bible. It is natural for a believer to honor with gratitude the memory of those who gave him the opportunity to touch the Good News, to read Scripture in his native language. The anniversary of the Bible translation is a holiday for all Christians in Russia.

Philo of Alexandria, who lived at the beginning of our era, wrote that the Jews of Alexandria annually celebrated the anniversary of the translation of the Bible into Greek, gathering on the island of Pharos (where, according to Tradition, the Seventy Interpreters translated the Pentateuch). “And not only the Jews,” writes Philo, “but also many other people come here to honor the place where the light of interpretation first shone, and to thank God for this ancient beneficence, which always remains new.”

The Slavic peoples with gratitude honor the memory of Saints Cyril and Methodius, who laid the foundation for the Slavic Bible. In an era when the Western Church did not encourage translations into vernacular languages, Cyril, Methodius and their disciples gave the Slavs the Bible in a dialect that was understandable and native to them. In Bulgaria, Russia and some other countries, the memory of the Solun brothers is celebrated at the state level - as a day of education, culture and Slavic writing.

The creators of the Synodal Translation deserve no less gratitude on our part. It is in this translation that millions of Russian-speaking people in Russia and abroad know and read the Bible.

At the same time, unlike the situation that often takes place in other countries, where different Christian denominations use different translations of the Holy Scriptures, in Russia the Synodal Translation does not separate, but unites Christians of different confessions. A vivid evidence of this is our today's meeting, which brought together representatives of Christian churches that use the Synodal translation.

There are differences between the "Orthodox" and "Protestant" editions of the Synodal Translation, but they concern only certain passages of the Old Testament. The "Protestant" editions omit the so-called "non-canonical books of the Old Testament"; these are the second and third books of Ezra, the books of Judith, Tobit, the books of the Wisdom of Solomon, the Wisdom of Jesus the son of Sirach, the letter of Jeremiah, the book of the prophet Baruch and the three Maccabean books. All of these books were present in the manuscript biblical tradition of the Middle Ages, but did not enter the biblical canon of the Protestant communities due to the fact that they were written later than the rest of the books of the Old Testament and are not included in the Jewish canon.

In the Old Testament part of the "Protestant" editions of the Synodal Translation, the inserts according to the Septuagint, which are present in the "Orthodox" editions, are omitted - places where the translation of the Hebrew Bible is supplemented with inserts made from the Greek text. All these discrepancies, however, are marginal in comparison with the main message of the Old Testament, which for all Christians in Russia sounds in a single translation.

There is no difference between the "Orthodox" and "Protestant" Bibles as far as the core of our faith, the New Testament, is concerned.

2. The beginning of biblical enlightenment in our country dates back to the time of the Baptism of Russia. The oldest monuments of the Russian language are the Ostromir Gospel, written in 1056-1057. for the St. Sophia Cathedral in Novgorod, and the so-called "Novgorod Psalter", which dates from the end of the X - the beginning of the XI century, i.e. only one or two decades later than the Baptism of Russia. Both of the oldest monuments of the Russian language are biblical texts. This clearly tells us that the Russian language, Russian writing, Russian culture are inseparable from the Russian Bible.

Thanks to the labors of Saints Cyril, Methodius and their disciples in Russia, from the very beginning, spiritual literature existed in national language. But, like any living human language, the Russian language changed. By the beginning of the 19th century, the gap between Church Slavonic and the language of everyday communication widened so much that Slavonic texts became incomprehensible. Many representatives of the aristocracy - for example, Pushkin or Emperor Alexander I - if they wanted to read the Bible, they were forced to read it in French. There was no Bible in Russian, but Slavic was already difficult to understand. In November 1824, shortly after his arrival in Mikhailovskoye, Pushkin wrote to his brother in St. Petersburg: “The Bible, the Bible! And French, of course! In other words, Pushkin specifically asks to send him not an incomprehensible Church Slavonic Bible, but a French one written in a language that he understands.

By the end of the 18th century, the translation of Scripture into Russian was on the agenda. In 1794, the Epistle of the Holy Apostle Paul with Interpretation prepared by Archbishop Methodius (Smirnov) was published, where, in parallel with the Slavic text, a Russian translation was also given. It was the first translation of a biblical text into Russian, understood as a language other than Church Slavonic.

A new stage in the history of the Russian Bible falls on the beginning of the 19th century, in the era of Alexander I. During the war of 1812, which Alexander I perceived as a test sent by God, his personal “biblical conversion” took place. He becomes a deeply religious person, the Bible (in French translation) becomes his reference book.

In the same 1812, John Patterson, a representative of the British Bible Society, arrived in Russia. His proposal to form a Bible Society in Russia receives a surprise from Patterson himself. hot support Russian emperor. On December 6, 1812, Alexander I approved the report of Prince Alexander Nikolaevich Golitsyn, a supporter of biblical education, on the expediency of opening the St. Petersburg Bible Society. On September 4, 1814, it received the name of the Russian Bible Society. Prince Golitsyn became the President of the Society. It was created as an interfaith; it included representatives of the main Christian denominations Russian Empire. This experience of cooperation between different confessions is an important example for today's Christians in Russia.

The society dedicated itself to translating and publishing the Bible. During the ten years of its existence, it has published over 876,000 copies of Bible books in 29 languages; of them in 12 languages ​​for the first time. For the beginning of the 19th century, these were huge circulations. This was possible only thanks to the attention and personal support of Emperor Alexander I. The Russian language was not left without attention.

On February 28, 1816, Prince A.N. Golitsyn reported to the Holy Synod the will of Alexander I: “His Imperial Majesty ... sadly sees that many of the Russians, by the nature of the upbringing they received, having been removed from the knowledge of the ancient Slovene dialect, not without extreme difficulty can use the sacred books published for them in this only dialect , so that some in this case resort to the aid of foreign translations, and most of them cannot have this ... His Imperial Majesty finds ... so that for the Russian people, under the supervision of clerics, the New Testament should be transcribed from the ancient Slavic into the new Russian dialect ".

Along the way, however, the plans of the Russian Bible Society became more ambitious: they were talking about translating not only the New Testament, but the entire Bible, and not from the “ancient Slavonic”, but from the originals – Greek and Hebrew.

The main inspirer, organizer, and to a large extent the executor of the translation of the Bible into Russian was the rector of the St. Petersburg Theological Academy, Archimandrite Filaret (Drozdov), the future Metropolitan of Moscow, canonized by the Orthodox Church as a saint. He developed rules for translators and became, in fact, the editor-in-chief of all translations, the final authority in their preparation for publication.

In 1819, the Four Gospels were published. In 1821 - full New Testament. In 1822 - the Psalter. Archpriest Gerasim Pavsky, one of the first Hebraists in Russia, was in charge of translating the Old Testament. In 1824, the first edition of the Pentateuch was prepared and printed, but it did not go on sale. It was decided to add the books of Joshua, Judges and Ruth to the Pentateuch and issue them together in the form of the so-called Octateuch.

Meanwhile, a fatal event occurred for the translation: in May 1824, as a result of palace intrigues initiated by Count Arakcheev and Archimandrite Photius (Spassky), Alexander I dismissed Prince Golitsyn. The new president of the Society, Metropolitan Seraphim (Glagolevskiy), made every effort to stop the translation of the Bible into Russian and stop the Bible Society from functioning. Almost the entire print run of the newly printed Pentateuch with the appendix of the books of Joshua, Judges and Ruth (9,000 copies) was burned at the end of 1825 at the brick factory of the Alexander Nevsky Lavra. On April 12, 1826, under the influence of Count Arakcheev and his associates, Emperor Nicholas I by his decree suspended the activities of the Society "until the Highest permission."

Archpriest Gerasim of Pavsky and Archimandrite Macarius (Glukharev), who heroically continued their work on translating Scripture into Russian during these years, had to experience the displeasure of the church authorities of that time.

The stoppage of work on the Russian translation of the Bible and, soon after, the closure of the Russian Bible Society were caused not only by palace intrigues and a personal quarrel between Alexander I and Prince Golitsyn. The opponents of translation, primarily the famous Admiral Shishkov, insisted on the special sacred nature of the Slavic language and the inability of the Russian language to convey religious content. “... We can judge what difference in height and strength of language should exist between Holy Scripture in Slavonic and other languages: in those one thought is preserved; in our mind, this thought is clothed with the splendor and importance of words,” writes Shishkov. In such a perspective, the question inevitably arose: is it necessary to translate the Bible into Russian at all in the presence of Slavonic?

“By an unusually happy coincidence, the Slovene language has the advantage over Russian, over Latin, Greek and over all possible languages ​​\u200b\u200bthat have an alphabet, that there is not a single harmful book in it,” wrote Ivan Kireevsky, one of the most prominent representatives of Slavophilism. Of course, any Slavist will say that this statement is not true: in ancient Russian literature we find many “rejected books” rejected by the Church, various “sorcerers” and “enchanters”, books with openly heretical content. But the opinion about the special - exclusive, almost divine nature Church Slavonic- expressed in our country again and again. It repeats itself today.

In order to give this opinion an ecclesiastical assessment, it is necessary to recall, in particular, the history of the translation of the Bible into Slavic. We know that attempts to declare some languages ​​"sacred" and all others "profane" have been repeatedly made. Saints Cyril and Methodius, the founders of Slavic writing, had to fight the so-called "trilingual heresy", whose apologists believed that only three languages ​​were allowed in Christian worship and literature: Hebrew, Greek and Latin. It was by the feat of the Thessalonica brothers that the “trilingual heresy” was overcome.

The ministry of the New Testament, as the apostle Paul writes, is “not the ministry of the letter, but of the spirit, for the letter kills, but the spirit gives life” (2 Corinthians 3:6). From the very beginning of Christian history, the attention of the Church has been directed to the message, to the sermon, to the mission, and not to a fixed text in a specific "sacred" language. This is radically different, for example, from the attitude towards the sacred text in rabbinical Judaism or in Islam. For rabbinic Judaism, the Bible is fundamentally untranslatable, and translation or transcription can only bring closer to understanding the only true text, which is the Jewish Masoretic text for a believing Jew. Similarly, for Islam, the Quran is fundamentally untranslatable, and a Muslim who wants to know the Quran must learn Arabic. But such an attitude to the sacred text is completely alien to the Christian tradition. Suffice it to say that the Gospels that brought us the words of the Savior are not written in the language that the Savior spoke (Aramaic or Hebrew). The Gospels, the main source of our knowledge of the Savior's preaching, do not contain His speeches in the original, but in translation into Greek. It can be said that the very life of the Christian Church began with translation.

It is very important for us that the Orthodox Church has never canonized any one text or translation, any one manuscript or one edition of Holy Scripture. There is no single generally accepted text of the Bible in the Orthodox tradition. There are discrepancies between quotations from Scripture in the Fathers; between the Bible accepted in the Greek Church and the Church Slavonic Bible; between the Church Slavonic texts of the Bible and the Russian Synodal translation recommended for home reading. These discrepancies should not confuse us, because behind the different texts on different languages, in different translations there is a single Good News.

The question of the canonization of the Church Slavonic Bible as a text "self-reliant, like the Latin Vulgate" was raised in the 19th century. Chief Procurator of the Holy Synod Count N. A. Protasov (1836-1855). However, as St. Philaret of Moscow writes, “The Holy Synod on the Works of Correcting the Slavic Bible did not proclaim the Slavonic text to be exclusively independent and thus far-sightedly blocked the way for those difficulties and entanglements, which in this case would be the same or even greater than those that occurred in the Roman Church. from proclaiming the text of the Vulgate independent.

It was thanks to St. Philaret that the issue of the Russian translation of the Bible, pushed aside and as if forgotten after the closure of the Bible Society, was again put on the agenda, when the social stagnation that characterized Russia during the time of Nicholas I was replaced by the time of reforms associated with the name of Alexander II. On March 20, 1858, the Holy Synod decided to begin, with the permission of the Sovereign Emperor, a Russian translation of the Holy Scriptures. On May 5, 1858, Alexander II approved this decision.

The translation was done by four theological academies. Metropolitan Filaret personally reviewed and edited the books of the Bible as they were being prepared for publication. In 1860 the Four Gospels were published, in 1862 the entire New Testament. Complete Bible - in 1876, after the death of St. Philaret. In total, the translation of the New Testament took 4 years, the Old Testament - 18 years.

As in early XIX century, a fierce controversy unfolded around the translation. However, the need for a Russian translation for the very existence of the Russian Church was already so obvious that the publication of the Synodal Translation was supported by both ecclesiastical and secular authorities. Almost immediately after the appearance of the Synodal Translation, the Bible became one of the most widely circulated and most widespread books in Russia.

It can be said with confidence that over the past 140-year history of its existence, the Synodal Translation has made a huge shift in Russian culture and ensured the development of Russian-language theology in late XIX and throughout the 20th century.

The historical correctness of the proponents of translating the Bible into Russian became evident during the times of trials that befell Russian Christians in the 20th century. Thanks to the Synodal Translation, Holy Scripture was with believers even when spiritual education, including the teaching of Church Slavonic, was practically prohibited, when church books were confiscated and destroyed. The Bible in Russian, accessible for reading and understanding, helped people keep their faith during the years of persecution and laid the foundation for the revival of religious life after the fall of state atheism. Many of us still remember how old yellowed books were carefully kept in the families of our parents, how thin "Brussels" editions of the Bible on tissue paper were smuggled from abroad. The Synodal translation is our precious asset, it is the Bible of the New Martyrs.

After the abolition of the persecution of the Church, since the 1990s, the Bible in the Synodal translation again becomes one of the most widely published and distributed books in Russia. Starting from the middle of the 20th century, in almost all Orthodox publications, biblical quotations began to be cited according to the text of the Synodal Translation (previously, exclusively from the Slavic text of the Elizabethan Bible). The synodal translation formed the basis of a number of translations of the Bible into the languages ​​of the peoples Russian Federation(such as, for example, Kryashen or Chuvash).

3. Paying tribute and gratitude to the creators of the Synodal Translation, we cannot but take into account the constructive criticism addressed to it.

There are numerous editorial shortcomings in the Synodal translation. Often the same proper name in different books (and sometimes within the same book) is rendered differently in the Synodal Translation, and vice versa, sometimes different Jewish names coincide in Russian transcription. For example, the same Israeli city of Hatzor is sometimes called Hazor, then Hatzor, then Esorah, then Nazor. Often, proper names are translated as if they were common nouns or even verbs, and in some cases common nouns are transcribed as proper names. There is an inaccuracy in the transfer of realities, everyday and social characteristics ancient world, unknown or misunderstood by the science of the XIX century.

Some passages may mislead the reader. For example, in the Synodal translation of the book of the prophet Malachi (2:16) we read: "... if you hate her (that is, the wife of your youth), let her go, says the Lord God of Israel." However, both the Hebrew and Greek text here say the opposite—that God hates divorce. (Slavic text: “But if you hate, let her go, says the Lord God of Israel, and your wicked thoughts will be covered.”)

The synodal translation of the New Testament is made with greater care than the translation of the Old Testament. However, many claims can be made against the Synodal translation of the New Testament. It can be recalled that when the Chief Prosecutor of the Holy Synod K.P. Pobedonostsev asked N.N. Glubokovsky to compile a list of inaccuracies in the Synodal translation of the New Testament, he answered him with five notebooks of corrections.

I will give just one example of such inaccuracy, which recently caught my eye while reading the book of the Acts of the Apostles. This book tells how during the stay of the apostle Paul in Ephesus "there was no small rebellion against the way of the Lord." The head of the guild of silversmiths gathered a crowd who expressed their indignation at the preaching of Christians by shouting for two hours: "Great Artemis of Ephesus!" Then, in order to calm the people, a certain Alexander was called from the people, who, among other things, said: “Men of Ephesus! What person does not know that the city of Ephesus is the servant of the great goddess Artemis and Diopet? (Acts 19:23-35).

We know who Artemis is. But who is Diopet? It could be assumed that this is one of the Greek gods or heroes of ancient mythology. But you will not find such a god in the Greek pantheon, and in Greek myths there is no such hero. The word διοπετής/diopetês, erroneously translated as a proper name ("Diopet"), literally means "thrown down by Zeus", that is, fallen from heaven. Euripides in the tragedy "Iphigenia in Tauris" uses this term in relation to the statue of Tauride Artemis, meaning that it fell from the sky, that is, it is miraculous. The main pagan shrine of Ephesus was the statue of Artemis of Ephesus, and, probably, Alexander, in his appeal to the Ephesians, pointed to the idea of ​​​​this statue as not made by hands. Therefore, his words should be translated as follows: “What person does not know that the city of Ephesus is the servant of the goddess Artemis, great and not made by hands?” (or "great and fallen from heaven", or literally - "great and cast down by Zeus"). Not a trace remains of the mysterious Diopet.

Most often, when discussing the shortcomings of the Synodal translation, they point to its textual and stylistic eclecticism. On this point, critics of the Synodal translation "from the left" and "from the right" converge. The textual basis of the Synodal translation is not Greek, but not entirely Jewish either. The language is not Slavic, but not quite Russian either.

The Chief Procurator of the Holy Synod in 1880-1905, Konstantin Petrovich Pobedonostsev, believed that the Synodal translation should be close to the Slavonic text.

On the contrary, Ivan Evseevich Evseev, chairman of the Russian Biblical Commission, in his report "Council and the Bible", which he presented to the All-Russian Church Council of 1917, criticized the Synodal translation for being too archaic and inconsistent with norms. literary language: “... The Russian Synodal Translation of the Bible ... was completed, however, recently - only in 1875, but it completely reflected all the features of not a beloved brainchild, but a stepson of a spiritual department, and it urgently requires a revision or, even better, a complete replacement ... It the original is not sustained: either it renders the Hebrew original, or the Greek text LXX, or the Latin text—in a word, everything has been done in this translation to deprive its character of integrity, homogeneity. True, these properties are invisible to the average pious reader. Much more significant is his literary backwardness. The language of this translation is heavy, outdated, artificially close to Slavic, lagged behind the general literary language for a whole century ... this is a language of the pre-Pushkin period, completely unacceptable in literature, not brightened up either by a flight of inspiration or by the artistry of the text ... "

I cannot agree with this assessment of the Synodal translation. Even today, a hundred years after Evseev made his criticism, the Synodal translation remains readable, accessible, easy to understand. Moreover, none of the Russian translations that appeared after him surpassed him either in accuracy, or intelligibility, or in poetic beauty. This is my personal opinion, and someone can argue with him, but I consider it necessary to voice it in this respectable audience.

Nevertheless, it should be noted that Evseev, in fact, proposed to the All-Russian Church Council a whole program of work on the Slavic and Russian Bibles. In many respects, it was precisely to resolve issues related to the Synodal translation that it was proposed at the Council to create a Bible Council under the Supreme Church Administration. Consideration of the report on the establishment of the Bible Council was scheduled for the spring session of the Council in 1919. As you know, this session was not destined to meet, and the whole range of problems related to the improvement of the Synodal translation remained unresolved.

The tragedy that befell Russia after 1917 pushed aside for a long time many issues discussed at the Council, including issues related to the translation of the Bible. In a situation where the very existence of Christianity in Russia was threatened, there was no time to improve existing Bible translations. For a long seventy years, the Bible was among the banned books: it was not published¹, not reprinted, not sold in bookstores, and even in temples it was almost impossible to get it. To deprive people of access to the main book of mankind is only one of the crimes of the godless regime. But this crime vividly characterizes the essence of the ideology that was planted by force.

4. Today, times have changed, and the Bible in the Synodal translation is freely sold, including in secular bookstores. Books of Holy Scripture are also distributed free of charge, taking advantage of the constant demand. For example, after two years ago the Charitable Foundation of St. Gregory the Theologian, in cooperation with the Publishing House of the Moscow Patriarchate, initiated a program for the free distribution of the book The New Testament and the Psalter, more than 750,000 copies were distributed. Moreover, the distribution was targeted - the book was received only by those who really wanted it, and not by random passers-by on the street.

There were also new translations of individual books of the Bible. These translations are of very different quality. So, for example, in the early 1990s, a translation of the epistles of the Apostle Paul made by V.N. Kuznetsova. Here are just a few quotes: “Ah, you should bear with me, even if I am a little stupid! Well, be patient, please… I think that I am in no way inferior to these most super-apostles. Maybe I'm not a master of speaking, but as far as knowledge is concerned, that's another matter ... I repeat once again: don't take me for a fool! And if you accept, then let me be a fool a little more and brag a little more! What I am about to say is, of course, not from the Lord. In this boasting venture, I will speak like a fool... Let anyone claim anything - I still speak like a fool...” (2 Corinthians 11:1-22). “I'm completely mad! It was you who brought me! You should be praising me! So be it, you will say, yes, I did not burden you, but I was cunning and cunningly got you into my hands. Maybe I managed to profit through one of those whom I sent to you? (2 Cor. 12:11-18). “Food for the belly and the belly for food ... And you want to turn a part of the body of Christ into the body of a prostitute? God forbid!" (1 Cor. 6:13-16).

As I wrote in a review published in the Journal of the Moscow Patriarchy shortly after the publication of this blasphemous craft (in other words, it is difficult for me to call this “translation”), when you get acquainted with similar texts, there is a feeling that you are not reading the Holy Scriptures, but are present during a squabble in the kitchen of a communal apartment. The appearance of this feeling is facilitated by a peculiar set of words (“fool”, “boast”, “undertaking”, “crazy”, “praise”, “dodger”, “profit”, “belly”, “prostitute”) and idioms (“not a master to speak”, “took it into my hands”, “the most that neither is”, “I was brought”). The sacred text is reduced to the areal, bazaar, kitchen level.

Of course, such translations only compromise the work of biblical translation. But this does not mean that work on the translation of the Holy Scriptures should not be carried out at all. Today, celebrating the anniversary of the Synodal Translation, we must think about how we can be worthy of our great tradition, dating back to Saints Cyril and Methodius, who, despite the “trilingual heresy” and persecution by the Latin clergy, gave the Slavic Bible Slavic peoples, as well as to St. Philaret and other creators of the Synodal translation.

Constant care that the Word of God be intelligible and close to our contemporaries is the duty of the Church. But in what specific acts should this care be expressed? Do we need a new translation of the Holy Scriptures, or is it enough to edit the existing Synodal? Or maybe you don't need to edit it at all?

Again, I will share my personal opinion. It seems to me that one should not aim at a complete new translation of the Bible today. But it would be possible to prepare an edited edition of the Synodal translation, in which the most obvious inaccuracies (like the mention of Diopet in the book of Acts) would be corrected. It is clear that in order to prepare such an edition of the Synodal Translation, a group of competent, highly qualified specialists in the field of biblical studies is needed. It is also obvious that the new version of the translation must be approved by the church authorities.

The synodal translation is not a "sacred cow" that cannot be touched. The inaccuracies of this translation are obvious and quite numerous. And besides, the New Testament textology itself is at a completely different level today than it was 140 years ago. It is impossible not to take into account her achievements when working on the translation of the Holy Scriptures.

I hope that the celebration of the 140th anniversary of the Synodal Translation will be an occasion to reflect on its improvement.

Description

Widely used on the Internet and in Bible computer programs The text of the Synodal Translation was prepared by the German mission "Light in the East" with the participation of the Russian Bible Society in the early 90s of the XX century and reproduces the Orthodox edition of the Bible of 1988, with some borrowings in non-canonical books from the Brussels Bible (Protestant editions of the Synodal Translation, in addition to the number books, differed, for example, in punctuation or spelling options - “holy” / “holy”, “come” / “come”, etc.). It exists in three versions: the full text of the Synodal translation with non-canonical books, the text of canonical books alone (in a Protestant environment) and the text of canonical books with Strong's numbers.

Already after the publication of the translation "met a lot of critical remarks, both scientifically and especially in literary terms" . According to I. Sh. Shifman, the desire of translators to follow Orthodox dogma led to the fact that "as a result, the Synodal translation contains numerous deviations from the Masoretic text, as well as tendentious interpretations of the original." I. M. Dyakonov points out that this translation “does not correspond to the level scientific requirements» .

Translation history

The history of the Russian translation of the Bible goes back to the Russian Bible Society, created on the initiative of Alexander I, under whose auspices the work on translation began around the same time.

The translation was made on the basis of the Masoretic text, but in full accordance with Orthodox dogma.

The Synodal translation of the New Testament part of the Bible was based on printed editions of the Greek New Testament, primarily by Christian Friedrich Mattei (1803-1807) and Johannes Martin Augustin Scholz (1830-1836). In parentheses, words were added to the Russian translation that were absent in these books, but were present in Church Slavonic texts.

Alternative translations

In the 19th century, other attempts were made to make a Russian translation; some of them are very innovative and bold, such as: translations of Fr. Gerasim of Pavsky († 1863), Archimandrite Macarius Glukharev († 1847); were rejected and even banned by the Synod.

Notes

Literature

1. Centennial anniversary of the Russian translation of the Bible. // « Church Gazette published under the Holy Governing Sovereign". Appendices. February 13, 1916, No. 7, pp. 196-208 (Speech by Professor I. E. Evseev on January 31, 1916 in the assembly hall of the Imperial Petrograd Theological Academy at the annual meeting of the Commission for the scientific publication of the Slavic Bible, dedicated to the memory of the centenary since the beginning of the Russian synodal translation Bible).

Links

• The beginning of the history of the Russian translation of the Bible and the Russian Bible Society
• Hieromonk Alexy (Makrinov). The contribution of the St. Petersburg - Leningrad Theological Academy to the development of biblical studies (translations of the Holy Scripture into Russian and biblical textology)
• The experience of translating the sacred books of the Old Testament into Russian by Met. Philaret Drozdov (from the Jewish text).
• Anniversary of the synodal translation of the Bible Svobodanews.ru 28.12.06

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For the Orthodox, it is important to read, first of all, the canonical text used in worship. In addition to the deep-rooted tradition of understanding the Word of God in Russia precisely through the Church Slavonic text (however, it differs little from the Greek), the following circumstance also matters here. The Bible (the so-called Elizabethan text is adopted in the ROC) is a necessary attribute when performing church sacraments and is associated with church oaths, oaths, vows, whether they are taken daily by the Orthodox (when reading prayers), also taken by the Orthodox at holy baptism or taken on this text the priesthood of church priestly oaths.

In connection with this circumstance, the study and comprehension of the Law of God, relying precisely on this text, is not only necessary for the Orthodox (orthodox), but also saving, protecting him from many spiritual temptations, but the appeal to other texts, of course, is fraught with a number of dangers. The main danger lies for interpreters who take oaths on one Bible, suddenly starting to follow the norms approved by other texts. All this, as you understand, is very close to perjury.

At the same time, the so-called. the synodal biblical text and very, very recently a whole bunch of various biblical translations and interpreters. Sometimes it may even seem that the synodal translation is only a more accessible text of the canonical Bible, closer to the Russian-speaking reader. This, of course, is not at all the case.

The cultural significance of the synodal test in the Russian environment is undoubtedly very great, but the meanings often conveyed by this text, alas, are very far from what is commonly called the Word of God. A detailed comparison of these two texts allows us to conclude that in the synodal text an attempt was made to systematically distort the meaning of the Holy Scriptures, practically throughout the entire volume of the text, both in the books of the OT and the books of the NT.

And yet, reading the synodal test is considered an absolutely necessary and important matter. Only in comparison can one comprehend the direction of development of the pseudo-nominal understanding of the human, its completely optional wandering in search of the right meanings and in "discovering the will of God." The synodal text, if you look closely at the intention of the distorters, sets the vector for the degradation of the church and state structure and the accompanying moral decay of mankind, called by the popular word - apostasy.

“Many believing Orthodox people buy the Bible, which is published by the Russian Bible Society in Moscow, which is clear from the inscription on the title page of the publication. On the reverse side title page worth the blessing of His Holiness Patriarch Alexy II of Moscow, because. The Bible is a reprint of the edition of the Moscow Patriarchy. But the "Russian Bible Society" prints and distributes not only the Russian Synodal Translation of the Bible, which has the blessing of the Orthodox Church.

And what is the structure of the organization called the United Bible Societies? This is an international "ecumenical" organization whose members are the Bible Societies of the USA, England, Scotland, Holland, Canada, Australia and other countries that make contributions to the budget of the United Bible Societies. These contributions, amounting to tens of millions of dollars, are given to the activities of those “Bible Societies” that, having no means of their own, live off handouts that allow them to sell Bibles and other publications at a greatly reduced price, which allows them to maintain a monopoly on the publication and the sale of the Bible. An example is the Russian Bible Society, not a single word in the name of which is true. . In fact, it is a branch of the United Bible Societies, i.e. Catholic mission behind an ecumenical screen. The United Bible Societies, whose fig leaf in Russia is the sign “Russian Bible Society”, are trying to attract as many Orthodox as possible to cooperation, since it is most convenient to introduce Catholicism into the Orthodox Church from within. They are especially interested in teachers of Orthodox Theological Academies and Seminaries. If you recruit a teacher of an Orthodox Theological Academy or Seminary, he will quietly poison seminary students, and those, having become priests, will spread Catholic lies among their parishioners

The apostle Paul tells us, “All Scripture is inspired by God” (2 Timothy 3:16), and the apostle Peter teaches that “holy men of God spoke as they were moved by the Holy Spirit” (2 Peter 1:21). Thus, Holy Scripture was written by the inspiration of the Holy Spirit. The Lord Himself said, “Heaven and earth will pass away, but my words will not pass away” (Matthew 24:35). The distortion of Scripture began already in the first century, as the apostle Paul writes: “We do not corrupt the word of God, as many do” (2 Corinthians 2:17). From these words it is clear that forgeries were widespread already in the time of the first Christians, and the Apostle Paul notes that there were many forgers. The apostle Peter testifies to the same thing when he says that the epistles of the apostle Paul “are converted by the ignorant and unestablished to their own destruction, like the rest of the Scriptures” (2 Peter 3:16). Here is an example of such changes. The canonical Orthodox text reads thus (Gospel of Mark 1:1,2): “The beginning of the gospel of Jesus Christ, the Son of God, as it is written by the prophets...”. The following are two quotations from the Old Testament: the first is from the book of the prophet Malachi, the second is from the book of the prophet Isaiah. But a certain “knowledgeable” heretic, followed by Catholics, having identified the second of the quoted verses as belonging to the prophet Isaiah, decided to “correct” the Holy Spirit and replaced in the Gospel of Mark (chapter 1 verse 2) the words of the prophets with the words of the prophet Isaiah.

Those who manufacture or distribute a distorted text of Scripture (or are involved in this) are the crucifiers of the Lord Jesus Christ . The so-called “Russian Bible Society” is nothing but the altar of Satan, on which the Lord is crucified. Every edition of the distorted text of the New Testament is a sacrifice to Satan, even though outwardly it seems bloodless! The hands of the servants of Satan are in the blood of the Lord!”*

The book “Two Bibles - Two Ways” will also help to understand this issue, where the differences between the canonical text of the Orthodox Church and the synodal translation are analyzed in great detail.

* - Anton Ivanov " The mystery of the substitution of Holy Scripture in Russia"

THE FIRST EXPERIENCES of translating Holy Scripture into Russian were undertaken at the end of the 17th century. In 1816 - 1822. The Russian Bible Society prepared and published the New Testament and the Psalter in Russian, in 1824 the Russian text of the Pentateuch was printed. In the 30s-40s of the 19th century, the work of Russian translation continued with the work of Archpriest Gerasim of Pavsky and Archimandrite Macarius (Glukharev).

On March 20, 1858, at the initiative of Metropolitan Philaret (Drozdov), the Holy Synod decided to prepare and publish a complete translation of the Bible into Russian. This translation was based on the text of the Russian Bible Society, the work of Pavsky and Glukharev. The final edition was carried out by the Holy Synod and personally by Metropolitan Philaret. In 1876, the translation, which received the blessing of the Holy Synod, was fully published and entered history under the name of the Synodal. You can read about the history of the Synodal Translation in Samuel Kim's article "A Brief History of the Synodal Translation of the Bible into Russian ».

The 1876 edition included Russian translations of non-canonical books (Old Testament texts translated from Greek). In 1881-1882. “with the permission of the Most Holy Governing Synod” in the Synodal Printing House of St. Petersburg, the Bible was printed “for the English Bible Society” (as it was indicated on the title). It was the first canonical Bible in Russian translation.

In preparing this edition, non-canonical books were excluded from the text of the Old Testament (since they were not translated from the Hebrew language, as canonical books), and the so-called "inserts from the Septuagint" in canonical books, i.e. places that have no analogue in the Hebrew text and are borrowed from Greek translation Bible. In the 1876 edition, these insertions were placed in parentheses. Unfortunately, parentheses were used not only to highlight borrowings from the Greek translation, but also as a punctuation mark, which created certain difficulties in preparing the edition of the canonical Bible.

So, for example, in Leviticus 24:11:The son of the Israelite blasphemed the name (of the Lord) and slandered. And they brought him to Moses (his mother's name was Salomith, daughter of Davriin from the tribe of Dan)". In the first case, a word is enclosed in brackets that is not in the Hebrew original and is an insertion from the Greek translation. In the second case, the brackets are a normal punctuation mark, not an indication of Greek origin the words they contain. Understand where parentheses mark an insertion from the Septuagint, and where they are simple signs punctuation is possible only by referring to the Hebrew text.

Unfortunately, it was in this part of their work that the editors of the first Russian canonical Bible made a number of inaccuracies. From the text of the Old Testament, along with Greek inserts, some parts of the original text were mistakenly deleted. These inaccuracies were then passed on to the 1947 edition of the American Bible Society (two-column set with parallel spaces in the middle), which was reprinted many times.United Bible Society, Publishing house "Protestant" "Bible for All"Russian Bible Society, Bible Leagueand other publishers. This publication was used by several generations of Russian Protestants.

RBO researchers compared the 1947 edition with the Synodal Translation of the Russian Bible and the Hebrew original. As a result of this work, erroneously removedparts of the original text have been restored. The following is a list of such corrections that have been made to New edition Russian Bible Society.

Gen 7:8
Ed. 1947 .: And from clean cattle, and from unclean cattle, and from every creeping thing on the earth.
New ed. .: And from clean cattle, and from unclean cattle, and from birds, and from all creeping things on the earth.

Gen 49:21
Ed. 1947 .: Naphtali is a tall terebinth, spreading beautiful branches.
New ed. .: Naphtali - slender chamois; he speaks beautiful sayings.

Ex 5:13
Ed. 1947 .: …do your work every day…
New ed. .: .. do your assigned work every day…

Ex 29:22
Ed. 1947 .: ... and both kidneys and the fat that is on them, the right shoulder ...
New ed. .: ...and both kidneys and the fat that is on them, the right shoulder (because this is the ram of conferring the priesthood) ...

Ex 38:15
Ed. 1947 .: And for the other side - curtains of fifteen cubits ...
New ed. .: And for the other side (on both sides of the gate of the courtyard) - curtains of fifteen cubits ...

Lev 8:15
Ed. 1947: And stabbed him and took blood.
New ed.: And stabbed him Moses took the blood.

Lev 11:13
Ed. 1947 .: Of the birds, abhor these: the eagle, the vulture and the sea eagle ...
New ed. .: Of the birds, abhor these (you should not eat them, they are filthy): the eagle, the vulture and the sea eagle ...

Lev 24:11
Ed. 1947 .: And they brought him to Moses ...
New ed. .: And they brought him to Moses (the name of his mother was Salomith, daughter of Davriin from the tribe of Dan) ...

Numbers 11:26
Ed. 1947 .: Two of the men remained in the camp, one named Eldad, and the other named Modad; but the Spirit rested on them, and they prophesied in the camp.
New ed. .: Two of the men remained in the camp, one named Eldad, and the other named Modad; but the Spirit also rested on them (they were among those who were written down, only they did not go out to the tabernacle), and they prophesied in the camp.

Numbers 21:8
Ed. 1947 .: ...make yourself a snake and put it on a banner, and the one who was bitten, looking at him, will remain alive.
New ed. .: .. .make yourself a snake and put it on a banner, and everyone who is bitten, looking at him, will remain alive.

Numbers 27:14
Ed. 1947 .: Because you disobeyed my commandment in the wilderness of Sin, in the time of strife of society, to show before their eyes my holiness by the waters Meriv.
New ed. .: Because you disobeyed my commandment in the wilderness of Sin, in the time of strife of society, to show before their eyes my holiness by the waters. (These are the waters of Meribah at Kadesh in the wilderness of Sin.)

Deut 3:19
Ed. 1947 .: Only your wives and your children and your livestock shall remain in your cities which I have given you.
New ed. .: Only your wives, and your children, and your livestock ( for I know that you have a lot of livestock) let them remain in your cities, which I gave you.

Deut 21:5
Ed. 1947 .: And the priests, the sons of Levi, will come ...
New ed. .: And the priests, the sons of Levi, will come (for the Lord your God has chosen them to serve Him and bless in the name of the Lord, and by their word every disputed matter and every harm done must be decided) ...

Tue 24:18
Ed. 1947 .: Remember that you were a slave in Egypt, and the Lord freed you from there ...
New ed. .: Remember that you also were a slave in Egypt, and the Lord your God freed you from there ...

Tue 29:15
Ed. 1947 .: But as with those who are here with us before the face of the Lord our God, so with those who are not here with us today.
New ed. .: But both with those who are here with us today before the face of the Lord our God, and with those who are not here with us today.

Joshua 5:2
Ed. 1947 .: At that time the Lord said to Jesus: Make for yourself sharp knives and circumcise the sons of Israel a second time.
New ed. .: At that time the Lord said to Jesus: Make for yourself stone knives and circumcise the sons of Israel a second time.

Joshua 5:3
Ed. 1947 .: And Jesus made sharp knives for himself and circumcised the sons of Israel ...
New ed. .: And Jesus made for himself stone knives and circumcised the sons of Israel...

2 Samuel 7:18
Ed. 1947 .: .. .who am I, Lord, Lord, and what is my house…
New ed. .:… who am I, Lord, my Lord, and what is my house…

2 Samuel 16:4
Ed. 1947 .: And he said to Siwa: here is everything that Mephibosheth has for you.
New ed. .: And the king said to Siba: here is everything that Mephibosheth has for you.

1 Chr 1:36
Ed. 1947 .: The sons of Eliphaz: Teman, Omar, Zepho, Gatham, Kenaz, Amalek.
New ed. .: The sons of Eliphaz: Teman, Omar, Zepho, Gatham, Kenaz, Timna, Amalek.

2 Chronicles 6:30
Ed. 1947 .: ... for You know the heart of the sons of men ...
New ed. .:,. .for You alone know the heart of the sons of men…

Ride 4:3
Ed. 1947 .: ... as Cyrus, the king of Persia, commanded us.
New ed. .: ... as King Cyrus, the king of Persia, commanded us.

Ps 145:1
Ed. 1947 .: Praise, my soul, the Lord.
New ed. .: Hallelujah. Praise, my soul, the Lord.

Ps 149:1
Ed. 1947 .: Praise the Lord from heaven...
New ed. .: Hallelujah. Praise the Lord from heaven...

Ps 149:1
Ed. 1947 .: Sing to the Lord a new song...
New ed. .: Hallelujah. Sing a new song to the Lord..

Ps 150:1
Ed. 1947 .: Praise God in His holiness...
New ed. .: Hallelujah. Praise God in His holiness...

In some cases, from the text of the 1947 edition, there wereexcluded inserts from the Septuagint:

2 Samuel 19:37
Ed. 1947 .: But behold, your servant, my son Let Kimgam go with my lord, the king, and do with him as you please.
New ed. .: But let your servant Kimgum go with my lord, the king, and do with him as you please.

2 Samuel 22:8
Ed. 1947 .: The earth quaked, shook, the foundations of the heavens trembled and moved, for he was angry on them the Lord
New ed. .: The earth shook, shook, the foundations of the heavens trembled and moved, for He was angry.

Ps 71:17
Ed. 1947 .: ...and be blessed in it tribes ; all nations will please him.
New ed. .: ...and all will be blessed in it tribes of the earth ; all nations will please him.

In addition, the New Edition wasa number of textual additionson the basis of ancient translations, the authority of which is supported by modern textual criticism (HOTTR - Hebrew Old Testament Text Project), as well as modern translations into Western European languages. These places in the new edition are enclosedin square brackets:

Gen 4:8

Ed. 1947 : And Cain said to Abel his brother. And when they were in the field...
New ed. .: And Cain said to Abel his brother: [Let's go into the field]. And when they were in the field...

Tue 30:16
Ed. 1947 .: I, who command you today - to love the Lord your God, to walk in His ways, and to do His commandments and His ordinances and His laws: and you will live and multiply, and the Lord your God will bless you on earth, in which you are going to possess it.
New ed. .: [If you will obey the commandments of the Lord your God,] which I command you today, to love the Lord your God, to walk in His ways, and to do His commandments and His ordinances and His laws; and you will you live, and you will multiply, and the Lord your God will bless you in the land you are going to take possession of.

Joshua 15:59
Ed. 1947: Maaraf, Beth Anoth and Eltekon: six cities with their villages.
New ed. .: Maaraf, Beth Anoth and Eltekon: six cities with their villages. [Feko, Ephrath, otherwise Bethlehem, Fagor, Etam, Coulomb, Tatami, Sores, Karem, Gallim, Vefir and Manoho: eleven cities with their villages.]

Judgment 16:13-14
Ed. 1947 .: He said to her: if you stick the seven braids of my head into the fabric, and nail it to the weaving block with a nail. And she fastened them to the deck, and said to him: The Philistines are coming at you, Samson!
New ed. .: He said to her: if you stick the seven braids of my head into the fabric, [and nail it with a nail, then I will be powerless, like other people. And Delilah put him to sleep on her knees. And when he fell asleep, Delilah took the seven braids of his head and weaved them into a cloth] and nailed it with a nail and said to him: The Philistines come at you, Samson!

Ezra 8:5
Ed. 1947 .: Of the sons of Shehayyah, the son of Yahaziel, and with him three hundred human masculine…
New ed. .: Of the sons of [Zafoy] Shehaniah son of Jahaziel, and with him three hundred human masculine…

Ezra 8:10
Ed. 1947 .: Of the sons of Shelomith, the son of Joseph, and with him a hundred and sixty human masculine…
New ed. .: Of the sons of [Bahania] Shelomith the son of Joseph, and with him a hundred and sixty human masculine…

Isaiah 40:5
Ed. 1947 .: all flesh will see the salvation of God
New ed. .: all flesh shall see [the salvation of God]

In some casesinserts from the Septuagintnot excluded, but singled out in italics , which means the absence of these words in the Hebrew text. Other corrections concern the replacement of direct spelling with italics or vice versa, as well as the clarification of certain places in the Hebrew original.

Gen 2:24
Ed. 1947 .: ...and they will be one flesh
New ed. .: ...and two will be one flesh

Gen 3:11
Ed. 1947 .: ... and said: who told you ...
New ed.: .. .and the Lord God said : who told you…

Gen 4:10
Ed. 1947 .: And said: what did you do?
New ed.: And the Lord said, What have you done?

Gen 7:16 1947: And the Lord shut him up.
New ed. .: And the Lord shut him up the ark .

Gen 18:5
Ed. 1947 .:…then go; as you pass by your servant.
New ed. .., .then go to your way ; as you pass by your servant.

Gen 18:10
Ed. 1947 .: I will be with you again at the same time, and Sarah will have a son ...
New ed. .: I will be with you again at the same timenext yearand Sarah will have a son...

Gen 19:9
Ed. 1947 .: But they said...
New ed.: But they told him...

Gen 19:25
Ed. 1947 .: . .and the growth of the earth,
New ed.: .and all earth growth.

Gen 21:16
Ed. 1947 .: And she sat down opposite, and raised a cry, and wept.
New ed. .: And she sat down at a distance, and raised a cry, and wept.

Gen 23:8
Ed. 1947 .: And he spoke to them and said ...
New ed.: And Abraham spoke to them, and said...

Gen 24:61
Ed. 1947 .: And Rebekah and her maid arose, and mounted camels, and rode after the man.
New ed. .: And Rebekah and her maidservants arose, and mounted camels, and rode after the man.

Gen 27:26
Ed. 1947 .: ...come, kiss me, my son.
New ed.: .. .come to me kiss me my son.

Gen 31:32
Ed. 1947 .:.in front of our relatives, find out what I have, and take it for yourself.
New ed. .:.. in the presence of our relatives find out that eat your me and take it.

Gen 32:26
Ed. 1947 .: And he said: let me go ...
New ed.: And he said to him, Let me go...

Gen 37:14
Ed. 1947 .: And I told him… 1994: Israel told him…

Gen 38:28
Ed. 1947 .: … a hand appeared…
New ed. .: ... a hand appeared one...

Gen 44:9
Ed. 1947 .: Which of your servants is found, death ...
New ed. .: Which of your servants has cup, death to that ...

Gen 45:6
Ed. 1947 .: For now there are two years of famine on earth: five more years, in which they will neither shout nor reap ...
New ed. .: For now there are two years of famine on earth: remains five more years, in which they will neither yell nor reap ...

Exodus 13:13
Ed. 1947 .: And any of the donkeys that open, replace ...
New ed. .: And any of the donkeys, opening womb, replace ...

Ex 25:4
Ed. 1947: And Wool blue, purple, and scarlet, and fine linen and goat...
New ed.: And wool blue, purple, and scarlet, and linen and goat wool …

Ex 28:21
Ed. 1947 .: These stones should be twelve,according to the number of the children of Israel, by their names, ..
New ed. .: These stones should be, according to the number of the names of the children of Israel, twelve, according to the number of their names...

Ex 29:12
Ed. 1947 .: ...and pour out all the blood at the base of the altar ...
New ed.: ...and everything else pour out the blood at the base of the altar...

Ex 32:26
Ed. 1947 .: who is the Lord - to me!
New ed.: whoever is of the Lord, come to me!

Ex 35:6
Ed. 1947 .: ... and fine linen and goat hair ...
New ed. .: ... and fine linen and goat wool …

Leviticus 10:16
Ed. 1947 .: And he was angry with Eleazar and Ithamar ...
New ed.: And Moses Was Angry on Eleazar and Ithamar...

Lev 25:31
Ed. 1947 .: ... you can redeem them, and on the anniversary they depart.
New ed.: …buy them always it is possible, and on the anniversary they depart.

Lev 25:37
Ed. 1947 .: Do not give him your silver at interest, and do not give your bread to him for profit.
New ed. .: Thou shalt not give him thy silver at interest, and thou shalt not give him thy bread for making a profit.

Joshua 8:29
Ed. 1947 .: And he hung the king of Paradise on a tree until the evening ...
New ed. .: And he hung the king of Paradise on a tree,and he was in a tree until the evening…

Judges 20:47 1947: And those who were left turned and fled into the wilderness...
New ed.: And those who remained turned and fled into the desert...

Judgment 21:14
Ed. 1947 .: Then returned the sons of Benjamin, and gave them wives, whom ...
New ed. .: Then returned the sons of Benjamin, and gave them Israeli wives whom…

1 Samuel 5:8
Ed. 1947 .: …let the ark of the God of Israel pass into Ref.
New ed. .: .. .let the ark of the God of Israel pass into Gath.

1 Kings 2:22
Ed. 1947 is also a friend.
New ed. .: And King Solomon answered and said to his mother: Why do you ask Abishag the Sunamite for Adonijah? ask him also and kingdoms; for he is my elder brother, and to him Aviathar the priest, and Joab the son of Saruen, friends .

2 Kings 9:15
Ed. 1947 .: Jehu said: if you agree, then let no one leave the city ...
New ed. .: And Jehu said: If you agree with me , then let no one leave the city ...

1 Chronicles 27:8
Ed. 1947 .: ... prince Shamguf the Israelite ...
New ed. .: ... Prince Shamguf the Israelite ...

Psalms 101:3
Ed. 1947 .: Do not hide Your face from me; in the day of my affliction, incline your ear to me; in a day,when I call to you, hear me soon.
New ed. .: Do not hide Your face from me; in the day of my affliction, incline your ear to me; on the day I call to you, hear me soon.

Isaiah 49:26
Ed. 1947 .: And I will feed your oppressors with my own flesh ...
New ed.: And I will feed your oppressors with their own flesh...

Dan 6:28
Ed. 1947 .; And Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian.
New ed. .: And Daniel prospered both in the reign of Darius and in the reign of Cyrus the Persian.

Hosea 3:2
Ed. 1947 .: And I bought it for myself for fifteen pieces of silver and for a homer of barley and for half a homer of barley. Israeli (Ex 3:11) and many others. etc. Sometimes typos lead to fantastic readings. So, for example, in Amos 9:7 the Lord says to the children of Israel: “Didn’t I bring Israel out of the land of Egypt and … the Aramites out of Cyrus?” In the 1947 edition, these words take the following form: “Didn’t I bring Israel out of the land of Egypt and … the Aramites from Cairo?” (For reference: Cyrus is an area in Asia Minor, also mentioned in Am 1:5, Is 22:6, 2 Kings 16:9; Cairo is the capital of modern Egypt, founded in the 10th century AD) In ​​the new edition, these and many other typos (a total of several dozen) have been corrected. The texts containing the summary of the chapters were also subjected to minor editorial revision.

Textual Markup in the New Testament

There are a number of textual discrepancies between the various manuscripts and editions of the New Testament. When the authors of the Synodal Translation were not sure of the authenticity of certain places in the New Testament text (these could be words taken from late Greek manuscripts or from the Church Slavonic translation), they enclosed them in brackets. Unfortunately, in the 1947 edition, these textological brackets were indistinguishable from brackets - punctuation marks. In the new editionwords taken from Slavic translation or late Greek manuscripts, concluded in square brackets.

Spelling and punctuation

More than a hundred years have passed since the first publication of the Synodal Translation. During this time, a reform of Russian spelling was carried out, spelling and punctuation standards were repeatedly changed. Although the Synodal Translation has been printed in modern orthography for several decades, it was considered necessary to make a number of spelling corrections for the new edition. It's about mainly about replacing obsolete endings - for example, writing Holy, Alive corrected to Holy, Alive; Saint, Zhivago- on the Holy, Living; face, father- on the face, father . At the same time, many spellings that correspond to the spelling and punctuation norms of the 19th century are left intact in the new edition - for example, the spelling of lowercase and uppercase letters in the names of peoples or within direct speech. The punctuation of the Synodal translation is characterized by the limited use of quotation marks - they are put, in fact, only in two cases: to highlight a quotation taken from a written source, and to highlight direct speech within another direct speech. In the new edition, this punctuation norm is implemented more consistently.

Parallel place system

The compilers of the index of parallel places for the 1947 edition were guided by a formal principle: parallel places were selected according to the principle word matches in different fragments of the text, despite the fact that the meaning of the combined passages might not coincide. In the new edition, the system of parallel places is based on the principlesemantic correspondence, that is, parts of the text that are close in meaning are indicated as "parallel". All parallel places of the former index, which satisfy this principle, have been preserved in the new edition.

Which translation of the Bible is accurate: canonical or synodal?

1. Church Slavonic, for that matter. It is he who is used by the Holy Catholic and Apostolic Church in worship. Yes, you still need to get used to the language, you will have to work hard to get used to it. But it's not as difficult as it seems. But the accuracy of the translation will convey much closer the meaning of the original, and also in the Church Slavonic text there are not many semantic errors that were made in the Synodal edition.

   P.S. You can also read a short article by academician D.S. Likhachev about the importance and accuracy of the Church Slavonic language:

2. Which one YOUR HEART ACCEPTS is the one... RIGHT.... FOR YOU AT THE MOMENT!
   May the Lord open the eyes of your heart!
   Amen.
3. I am not engaged in verbalism and the search for truth in the true
4. In 1947, a scroll of Isaiah was found in a cave near the Dead Sea, as well as other biblical and non-biblical scrolls. Shortly thereafter, a complete photocopy of this beautifully preserved Isaiah scroll was published to scholars. It is believed that it belongs to the end of the 2nd century BC. This find is truly amazing: a Hebrew manuscript that is about a thousand years older than the most ancient of the generally accepted Masoretic texts of Isaiah that have come down to us! Other caves in Qumran concealed more than 170 scrolls containing passages from every book of the Hebrew Scriptures except Esther. These scrolls are still being studied.
   One scholar has examined the longest, 119th, psalm from the Psalms, one of the most valuable Dead Sea scrolls. During his research, he found that the text of the psalm almost word for word coincides with the Masoretic text. With regard to the Psalm Scroll, Professor J. A. Sanders noted: Most of the discrepancies relate to spelling and are of interest exclusively to those scholars who deal with the phonetics of the Hebrew language and similar issues. There are practically no serious discrepancies in the rest of the ancient manuscripts found near the Dead Sea. As for the scroll of Isaiah, there are some inconsistencies with the Masoretic text, differences in spelling and grammatical constructions, but there are no contradictions in the teachings.
   Comparative analysis texts suggests that the God-inspired Hebrew Scriptures have come down to us almost unchanged.
5. TORA in Russian! There is a lot of things that are DISTORTED in other translations ... trust me... although the truth is NOT in the letters... . seek and find...
6. It is not the translation that is important, but the sacred meaning that everyone can learn by reading the Bible, re-read all the translations and then the truth itself will come
7. Russian Bible Society translation after 2000
8. only -- canonical -- for the word CANON --- THE ORIGINAL, i.e., rewritten from authentic manuscripts written on papyrus --- where there are no human additions and human judgments --- but entirely under the influence of the HOLY SPIRIT -- for all generations living on our planet.
9. Signs of canonicity of the 66 books included in the Bible: First of all, canonical books should tell about the works of God, encourage people to worship him and cultivate a deep respect for his name and plan for the earth. There must also be evidence that these books were inspired by God, that is, that they were written under the influence of the holy spirit (2 Pet. 1:21). They should not encourage superstition and idolatry, but should encourage love and service to God. Any single book should in no way contradict the internal consistency of the Bible as a whole, on the contrary, all books, as one, should testify in favor of a single Author. In addition, canonical books are expected to be accurate even in minor details. In addition to these main signs, there are other evidences of divine inspiration, or canonicity. Finally, special circumstances help to establish the biblical canon, some of which concern the Hebrew Scriptures, others the Christian Greek Scriptures.
   In 1876, with the permission of the Synod, the entire Bible, including the Hebrew and Greek Scriptures, was finally translated into Russian. This translation of the Bible is often referred to as the New Version. The translations of Archimandrite Macarius and Pavsky served as the main sources in the work on the official translation of the Bible, allowed by the Russian Orthodox Church. However, in this translation, the divine name was retained in only a few places where it appears in Hebrew.
10. Orthodox .... Where is your love then? Orthodoxy - the true faith? It is assumed that this faith is true. However, all religions sin with such self-conceit. They have driven their Orthodoxy into their heads and are poking it at everyone. Orthodoxy is wonderful, but it is as if it has not always been and is, and the world does not revolve around you. I attached a picture with the history of Christianity to those who think that Orthodoxy has always existed and the Bible was written in the Old Slavonic language. They read who knows what, they will listen to grandmas and already think the truth. I couldn't help but leave my message under this post. Our people are naive, they will read one thing and they will also think so. So I'll leave my contribution here as well. Imago The Higher Mind wrote above about the fact that all people hold your Bible, well, this is not your Bible, actually))) I laughed for a long time when I read this. And yes, if the Orthodox began to read the Bible, it would not be bad, at least they would remove the icons, and ordinary people from the saints. Orthodoxy in its history has picked up more earthly than biblical, the Bible is the surest prophetic word to people, and the Orthodox have the same level as the message of simple "saints, that the Bible is the word of God. Everyone is fighting against the Baptists, but look at what strong marriages they have , what kind of families, young people in the church, in Belarus, 70% of marriages break up, in Western countries it is even worse, Belarus is in the first place in terms of alcoholism, in abortions, too, in the forefront .... They sit in their homes and tell everyone that they are Orthodox, yes show it in practice! No one has ever even read at least one book of pillars in the Bible in their life, but they know everything .... but where do you know, the Bibles are the same with you (I mean Protestantism, we did not translate the Bible for ourselves like various sectarians - Jehovahs, Mormons, etc. People are dying and they are sitting in their monasteries, earning heaven for themselves, well done for taking care of yourself! people, work, fuss... the easiest way to be a Christian in a monastery, and you live in the world, with people like you, in this deceit and teeming injustice, and remain Christians at the same time! They hid. Read the Bible with them, reason, and do not teach people not to read the Bible and not to ask God for wisdom. How people were taught to fear the fire of the Bible. God left us to read His word day and night.
    https://vk.com/doc133911279_437519619?hash=30239cb2864b1968a5amp;dl=b0bf0e8b66e3bf0352 link to high quality image
11. The synodal translation of the Bible is canonical... So, you can safely read - 100% authenticity.
    The Bible is correct to read in the following sequence.
    First, from Matthew to the Acts of St. Apostles; after, Old Testament. And only then - the Apocalypse ...
    And most importantly, do not forget that the Bible is not a textbook, for example, in anthropology, geology or, say, paleontology. The Bible is a book about the relationship between man and God. And prichm - an ancient man; and prichm - recorded by an ancient person.

    And yet, apparently, it should be said about the interpretation of the Bible.
    The Bible is collected into a codex in a sequence that is roughly historical. (Because, not all authors adhered to the chronology - they had completely different goals).
    In general, the word "Bible" means "Books", not "Book". These were different books and they were kept not in codes, but in Christmas time. Therefore, it was a multitude of books, from which the Church itself, in the person of holy men, gathered together these texts, testifying that these texts are Holy Scripture. Therefore, if some sectarian or non-believer starts talking about the Bible, you have to say: “Stop! Go home and don’t argue - you don’t understand anything! This book is not yours, you didn’t write it, you didn’t compose it, you didn’t published and not you translated into Russian. Do you see what is written? - Synodal translation. And the synod is the Holy Synod of the Russian Orthodox Church ... So, get out of here! Go, and don't stick your Jehovism, Baptism, Adventism ... Everything that you have in your hands is everything stolen! It belongs to the Orthodox Church, and certainly not to you! Your sect is only 100 years old, and certainly not 2000 years old. And to Christianity you have nothing to do with how much you don’t wave the Bible! Everything, starting from the composition, and ending with the translation - this everything belongs only to the Orthodox Church! And no one else! She, therefore, knows WHAT stands behind every word ... "
    If a person who is not familiar with biology suddenly starts talking about it and waving some book, then there is nothing to listen to him, since he is not a specialist. Although he may have some ideas, opinions, etc., etc.

12. Synodal in my opinion the most inaccurate. The rest are less, but still not accurate.
    Even the Torah is not an exact copy of the one that was sent down to Moses (peace be upon him). Once the Jews lost their Scriptures and Ezra (peace be upon him) restored them from memory.
13. original question. Let's define what a "canonical" translation is? I haven't come across this yet. The Russian Orthodox Church has two "official translations" - in Church Slavonic and synodal in Russian. Moreover, the latter is a translation into Russian of Church Slavonic with "small clarifications" (as it was written somewhere).
    Synodal - it is so named because it was made either by the "order" of the Synod or during its existence (it seems to me that the "order" option is more accurate, but I don't know for sure, I could be wrong)
    If possible, read in Slavonic, if something is not clear, open the synodal translation. Moreover, you can download both on the Internet
14. The letter - kills, the Spirit - gives life.
15. we won’t see the text of the original source - we still need to rely on someone else’s opinion .. In any foreign dictionary, each word has half a page of interpretations, and here is an ancient text ...
16. Synodal consists of canonical books and several non-canonical ones. The question is fundamentally wrong.
17. Canonical. In the synodal there are completely unspiritual insertions.