First of all, there is no such translation. There are adherents of different versions of the Bible, claiming that this is it - the very translation that was expected. However, it's great that someone was determined and satisfied. But what should we do, for whom English is not their native language, but there are a huge number of translations, what should we choose? For beginners, it is better to choose a translation into and certainly not the classic KJV, written in outdated English.
Sales
The sales rating is a good indicator. Numbers are a stubborn thing. You can talk as much as you like about the popularity of the translation, but if it is not bought, then in fact it is not used. So, in recent years, NIV, NLV, KJV and NKJV are being bought the most. All of them alternately rank first in terms of sales. So most people choose these translations.Standard
Among Russian translations, the standard is the Synodal Bible. If the book uses Bible quotes and does not indicate the version of the Bible, we know that these are quotes from the Synodal. In English, this standard is KJV. There are many people who believe that this is the only correct translation. But this does not exist and cannot be. When translating something is sure to be lost, such is the specificity of the language.Popular versions
The popularity of KJV has been said. NIV - emphasis is placed on laconic modern language without word distortion. Which is an extremely difficult task. There is a known translation of the Living Bible, which is rather not a translation, but a retelling (we have a similar translation - the New Testament "Word of Life"). NIV is very popular in Youth with a Mission... NASB is popular with teachers. When the original Bible describes something not categorically, not clearly (allows options), NASB also does not provide a clear translation, unlike KJV or NIV. That is, NASB conveys the Word more accurately. NLV is most popular with foreigners for its simple English. This is the most popular plain English translation. Amplified Bible is an expanded translation of the Bible, also popular with many because it does not just translate, but interprets the text. Conveniently, dictionaries, additional literature are not needed. The Message. I can't help but mention. This is not a direct translation, but a retelling in modern beautiful literary English. If you want to take a fresh look at the Bible, it will be very interesting.- (Greek. Biblia books), or Holy Scripture book, which includes written in other Heb. the language of the books of the Jewish canon, called Christians (together with several so-called books of the second canon, which have come down only in the Greek translation or written ... ... Philosophical Encyclopedia
Bible- (Greek τα βιβλια books) the name of a collection of works of religious literature recognized as sacred in the Christian and Jewish religions (the name τα βιβλια is borrowed from the introduction to the book of the Wisdom of Jesus, son of Sirach, where this name ... ... Literary encyclopedia
BIBLE- (Greek biblion book). Sacred books of the Old and New Testaments. Dictionary of foreign words included in the Russian language. Chudinov AN, 1910. BIBLE (Greek) means books that the Christian Church recognizes as written by the Spirit of God, ... ... Dictionary of foreign words of the Russian language
Bible- - an extensive collection of books of different origin and content (the word "Bible" comes from the Greek βιβλία "books"). Divided into two sections: Old Testament and New Testament. The Old Testament consists of 48 books, written in the period from the XI century. BC NS. before the 1st century n. ... ... Dictionary of scribes and bookishness of ancient Russia
BIBLE- cannot be the work of the Most High, because He speaks too flatteringly about Himself there and too badly about a person. But maybe this just proves that He is its Author? Christian Friedrich Goebbel I read the criminal code and the Bible. The Bible ... ... Consolidated encyclopedia of aphorisms
Bible- "Bible", "Biblia", a collection of sacred books of Jews and Christians, recognized as inspired by God, and therefore revered as sources of knowledge about the will of God. The name comes from the Greek word "ta biblia" (ta biblia ta hagia sacred books) ... Ancient writers
Bible- (Greek biblia, plural from biblion book) - a set of books that make up Holy Scripture; the Bible consists of two parts - the Old Testament, which represents the sacred books of the Christian and Jewish religions, and the New Testament, which contains actually ... ... Encyclopedia of Cultural Studies
Bible- (from the Greek τά βιβιλία books) is called in the Christian church a collection of books written according to the inspiration and revelation of the Holy Spirit through people consecrated from God, called prophets and apostles. This name is in the most sacred. books are not found and ... ... Encyclopedic Dictionary of F.A. Brockhaus and I.A. Efron
Bible- Bible. The word Bible comes from the Greek. byblos words of the book. B. is a collection of 66 individual books. For B.'s interpretation, see Holy Scripture. I. THE OLD TESTAMENT 1) COMPOSITION OF THE OT. In the present. time OT is a collection of 39 works of various lit. ... ... Brockhaus Bible Encyclopedia
BIBLE- wives. The Word of God in its fullness, the Holy Scripture of the old and new testaments; sometimes the latter is separated, and the Bible itself is called one Old Testament. Biblical, biblical, related to the Bible. Bible writer husband. scientist explorer, interpreter ... ... Dahl's Explanatory Dictionary
BIBLE- (from the Greek biblia, literally books), a collection of ancient texts canonized in Judaism and Christianity as Holy Scripture. The part of B., recognized by both, the first in time of creation, received the name of the Old Testament among Christians ... Russian history
I. Medieval translations. The first attempts at translating biblical texts into popular languages in the British Isles date back to the early Middle Ages. The linguistic situation that developed here (the preservation of the educated clergy's interest in the language of the people, the continuation of active literary creativity in local German dialects and the fact that only in Britain did Old English continue to exist as a written language, unlike other continental German dialects) contributed to the fact that the translators sought to translate selected texts of Holy. Scriptures by making them available to the Anglo-Saxons. population.
The earliest poetic translation of the biblical text into Old English. attributed to Kadmon - an illiterate shepherd who felt a poetic gift (VII century). According to Bede the Venerable, while listening to the reading of the nuns at Mon-re Whitby, Cadmon transformed the text of Scripture into verses. Of his poetry, only a few have survived. initial lines from the book. Being in the Northumbrian dialect. The first translation of the Psalter into Old English. performed by Bp. Sherborne Aldheim (+ 709), however it was lost. It is also known that in the VIII century. Trouble The Honorable translated several. fragments from NT (in particular, from the Gospel of John), which also did not survive to the present. time.
Cor. Wessex Alfred the Great (849-899 or 900/01), committed to the idea of church enlightenment, made a free translation of Deuteronomy, to-Roma prefaced the publication of his laws (The Truth of King Alfred), as well as moral and legal regulations from the book. Exodus (21-23). This was the earliest translation of Old Testament texts into Old English. (By order of Alfred, the Psalter was also completely translated, but it has not been preserved.)
An important stage in the preparation of B.'s translation was the appearance in lat. Psalms and Gloss Gospels in Old English for didactic purposes. The most famous monument of this kind is the so-called. Vespasian Psalter (IX century) (Brit. Lib., Cotton Vespasian. A. 1).
In the Lindisfarne Gospels, recorded in Latin c. 700, in the middle. X century. glosses appeared in the Northumbrian dialect, attributed to priest. Oldred (British Library, Cotton Nero. D. 4.). OK. 975 priests Farman and Owen supplied the Rushworth Gospels with the same glosses (Rushworth MS, Bodleian MS. Auct. D. II, 19). This practice is widespread, especially in the Psalms (Bodl. Lib., Junius 27; Brit. Lib., Add. 37517; Camb. Univ., F. f. 1.23; Brit. Lib., Stow 2; Lambeth, MS 4.188; Brit Lib, Cotton Tiberius C; Brit Lib, Cotton Vitelius E. 18.6; Brit Lib, Arundel 60). By the beginning. XI century. the manuscript of the so-called. Parisian Psalter (Paris, Bib. Nat., MS. Lat. 8824), in a cut English. the glosses were not located between the lines of the lat. text, and in columns parallel to it.
At the turn of the X-XI centuries. the texts of all 4 Gospels were translated into West Saxon. They have been preserved in several. manuscripts dating from about 990-1175 (Corpus Christi Coll. Camb., MS. 140; Bodl. Lib., Bodley MS. 441; Brit. Lib., Cotton MS. Otto C. 1; Camb. Univ. MS. I i. 2. 11; Brit. Lib., Reg. IA 14; Bodl. Lib., Hatton MS. 38).
The last notable figure among the Anglo-Saxon translators was Elfric the Grammaticus (c. 955-1020), who claimed to have translated several. books of the OT, however, these were rather short transcriptions than a translation. Paraphrases on Genesis 1-35 have been preserved in his sermons; Ex 1-Nav 11 (The Old English Version of the Heptateuch // Early English Texts Society. Orig. Ser. No. 160.1922).
The Norman conquest of England (1066) led to the decline of the Anglo-Saxons. culture and literature; the dominant language of the aristocracy in the XI-XII centuries. the Old French dialect became Norman, and Latin remained almost completely the language of the Church. From that time, only a few pieces of evidence have come down to us that fragments of B. were translated into English, mainly psalms that were often used during divine services. OK. 1120 Bishop Edwin compiled the so-called. The triple Psalter (Psalterium Triplex), in a cut of lat. the text was accompanied by parallel translations into Anglo-Norman and early Middle English. The Oxford Psalter dates back to the same time, translations from a swarm formed the basis of most of the Anglo-Norman versions.
In the XII century. a new trend is emerging: poetic (metric) paraphrases appear on the texts of the Gospels, the Acts of St. apostles, and in the XIII century. and OT books (Genesis and Exodus).
However, a genuine rise in literature in Middle English, including a return to translations of B. in this language, was outlined no earlier than the 14th century. At the beginning of that century, 2 prose versions of the Psalter appeared in the translation of William from Shorem (Brit. Lib., Addl. 17376 // The Earliest Complete English Prose Psalter / Ed. KD Bulbring. L., 1891. Pt. 1) and a mystic writer Richard Roll (Univ. Coll. Oxf. MS. 64 // The Psalter, or Psalms of David and Certain Canticles, with a Transl. And Exposition in English by Richard Rolle. Oxf., 1884).
Interest in biblical texts in their native language stimulated the development of urban culture: the growth of high fur boots, the rise of literacy, the success of urban literature and drama. Many transcriptions of sacred texts were carried out for the production of the mysteries. It is assumed that by 1360 the entire text of B. existed in translations. The XIV century was the heyday of the lit. Middle English language, the norms of which were gradually unified, and the vocabulary and phraseology were enriched by the efforts of poets and prose writers - W. Langland, J. Chaucer, J. Gower. The pinnacle in its development was the first complete translation of B., carried out by J. Wycliffe and his circle.
II. Wycliffe versions of the English Bible. Although the translation, completed by 1382, is attributed to the Oxford theologian J. Wycliffe, the extent of his personal involvement in the work remains open, although Wycliffe was certainly the inspiration. It was also attended by his friends - Nicholas from Hereford (who spoke a dialect that differed from the London dialect of Wycliffe), J. Parvey and, possibly, others. There are 2 original editions of Wycliffe B. In the first (Bodl. Lib., Bodley MS. 959 ) the translation of most of the OT (up to Var 3.20) was done by Nicholas of Hereford. His work was completed by unknown translators.
The second version (Purvey's Version), apparently, was finally edited by Parvi after the death of Wycliffe between 1395 and 1408. Both editions follow the text of the Vulgate, but if Nicholas of Hereford did it too literally, to the detriment of literal quality, then Parvi's variation won thanks to the bold use of English idioms (The Book of Job, Psalmes, Proverbs, Ecclesiastes and the Song of Solomongs, according to Wycliffite version ... / Rev. by J. Purvey. Oxf., 1881; New Testament in English , according to the version by John Wycliffe / Rev. by J. Purvey. Oxf., 1879).
The translation, brought to life by the proto-Reformed teachings of Wycliffe, met with rejection of the highest English. clergy. At the Council in Oxford in 1408, the use of this and any other text by B. in English. language was forbidden. However, in practice, the prohibition turned out to be ineffective: Wycliffe's Bible was widely distributed in numerous copies (about 200 copies of it are known, dating back to the period from 1420 to 1450), and the Lollards actively popularized it in their sermons.
III. Reformation translations. At the turn of the XV-XVI centuries. in England, as well as in other Europe. countries, the interest of scholars-theologians in biblical translations received a new impetus thanks to the publication of printed editions of the Vulgate (1456), Hebrew. Old Testament texts (1488), translation of NT, performed by Erasmus of Rotterdam from Greek. (1516, 1535), as well as the Complutenian polyglot card. F. Jimenez (1522) and lat. translation of the OT from Hebrew. S. Pagninus (1528). The reformation that began in Germany, and the exit of it. Luther's Bibles brought to the fore the question of a new translation of B. in England, which had its own long tradition of getting to know her in the national language.
IV. Tyndale's Bible. This problem was solved by W. Tyndall, a theologian who worked in Oxford and Cambridge high fur boots, who spoke Greek, Latin and Hebrew. He began work on the translation of the NT in 1523, but because of the persecution of the supporters of the Reformation left for Germany, where his translation of the NT was published in 1525 in Cologne. A year later, 2 more editions appeared in Worms and Antwerp. Tyndall's work was banned in England because of the reformation trends that were traced in it (in particular, because of the interpretation of the concept of "Church" as "congregation" and the corresponding notes, called by Cor. Henry VIII "harmful"). From 1525 to 1528, Tyndale's work was published in a circulation of 18 thousand copies, to-rye were distributed clandestinely. (Success was also ensured by the fact that Tyndale's printed Bible was three times cheaper than Lollard's handwritten copies.)
At the end. 20s XVI century Tyndall began translating the OT. Presumably in Antwerp in 1526, and then in Marburg in 1530, the Pentateuch published by him was published. In the same year in England, his translations were burned as heretical.
Tyndale translated not from the Vulgate, but from the Greek. and Hebrew. The biblical vocabulary he developed was an important contribution to the development of early New England. language that was in its infancy. Tyndale's Bible language was superior to many. subsequent translations, and new editions that appeared in the XVI-XVII centuries, were indebted to him.
V. Coverdale Bible. With a turn of religions. Henry VIII's policy towards the Reformation raised the question of an officially sanctioned transfer of B. First officer. the version was Miles Coverdale's translation (The Bible, that is the Holy Scripture of the Olde and New Testament, Faithfully and Truly Translated out of Douche and Latyn into Englishe). The Coverdale Bible was printed in Zurich in 1535 and a second edition in 1537, dedicated to Henry VIII and Anne Boleyn, hence its unofficial name - Royal Bible.
Despite the fact that in Germany Coverdale worked together with Tyndall, with the scientific and philological t. Sp. his translation was inferior to Tindal's. Apparently, he did not speak Hebrew. Coverdale translated and used the Vulgate. Luther's version, the Zurich Bible ed. W. Zwingli, borrowed certain places from Pagninus. Nevertheless, the officially permitted Coverdale Bible was a huge success in England and went through 14 editions from 1537 to 1549.
Vi. Bible Matthew and R. Taverner's version. Simultaneously with the Coverdale Bible, a translation appeared, presumably published in Antwerp under the name of Thomas Matthew (The Byble, Which Is All the Holy Scripture ... / Transl. Into English by Th. Matthew., 1537). It was based on Tyndale's version (Pentateuch and NT), but at the same time, Matthew's Bible also included Coverdale's best translations (books from Ezra to Malachi and the Deuterocanonical books). It is believed that the editor of this edition was Tyndale's friend and executor, John Rogers, who carried out the mixing of the texts. Matthew's Bible went through 9 editions between 1537 and 1551.
Matthew's translation, in turn, was revised and refined in the edition undertaken by Taverner (The Most Sacred Bible, Which is the Holy Scripture ... / Transl. Into English and Newly Recognized ... by R. Taverner. L., 1539 ).
Vii. The Great Bible. In the 30s. XVI century Henry VIII and the Anglican. the clergy made it their goal to supply each parish of B. in English. language. At the initiative of T. Cromwell, the preparation of the new version was entrusted to M. Coverdale, who used the corrected version of Matthew's Bible, relying at the same time on the Compluten polyglot. Published in 1539, the edition was called the Big Bible (thanks to its format) (The Byble in Englyshe, That is to Saye the Content of All the Holy Scrypture ... Truly Translated after the Veryte of the Hebrue and Greke Textes ..., 1539 ). During the reign of Edward VI (1547-1553), approx. 40 editions of the Holy. Scriptures in various editions and parallel translations. However, the coming to power of Catholic Mary Tudor dramatically changed the situation. During the period of the Counter-Reformation (1553-1558), not a single officer appeared in the country. B. editions in English. language.
VIII. Geneva Bible. English. Protestants did not interrupt their activity in emigration on the continent. In 1557 W. Whittingham published in Geneva the text of the NT with commentaries, in which the influence of T. Beza was felt. The members of the émigré community, led by Coverdale and J. Knox, were increasingly imbued with the spirit of radical Calvinism, which was reflected in their biblical studies. By 1560, they prepared an edition of B., called "Geneva" (The Bible and Holy Scriptures Conteyned in the Olde and New Testament. Geneua, 1560) or the Bible of the pants (Breeches Bible) according to the term chosen by the translators for the belts of Adam and Eve ( Gen 3. 7). Among the authors of the translation were Whittingham, E. Gilby and T. Sampson. A distinctive feature of the Geneva Bible was the extensive marginal notes that interpreted the text with a Calvinist. position. Inexpensive, printed in a convenient "Roman" font, it gained immense popularity, becoming a popular family bourgeoisie. From 1560 to 1644, it went through 140 editions.
After the restoration of Anglicanism by Elizabeth I (1558-1603), the Geneva Bible was freely imported into England, but did not become an official. edition of the Anglican Church.
IX. Bishops "Bible. Not wishing to give the business of church enlightenment to the mercy of radicals, Anglicans. the clergy prepared a new edition of B. (The Holie Bible. L., 1568), called the episcopal, because a large group of Eng. bishops headed by archbishop. Matthew Parker, and also since this transfer was formally sanctioned not by the Queen, but by the Convocation of 1571. Despite the fact that the Episcopal Bible, published on good paper with excellent illustrations, was from the printing press. the most perfect edition of the 16th century, it could not compete with Geneva in the struggle for an audience. During the reign of Elizabeth I, 18 editions of the Elizabeth Bible and 15 separate editions of the NT in the same edition were published, while the Geneva Bible appeared in 68 editions, and the NT from this version - in 30.
X. Reims Catholic Edition. In the 80s. XVI century B.'s own translation prepared in English. emigrant Catholics led by Card. W. Allen, who settled in Reims and Douai. The main work was done by the Hebraist G. Martin. In 1582 the NT was published, but the publication of the OT was delayed due to lack of funds until 1609-1610 (edited by T. Worthington). During this time, a new text of the Vulgate (1592), sanctioned by Pope Clement VIII, appeared, and English. Catholic the version was executed in accordance with it. The Protestants immediately entered into polemics with the Catholic. edition, publishing parallel translations of the "papist" and the Episcopal Bible.
XI. The King James Bible: Authorized Version, 1611. The need to train a new officer. translation B. was recognized by King James I Stuart, since the Bishop's Bible was clearly inferior to the Geneva Bible, and the king, as the Head of the Anglican Church, sought to resist the spread of radical Puritan sentiments. The new version, sanctioned by the authorities, was supposed to be the answer to the Catholics. Scientific criticism of previous editions also played a role, in which many errors, inaccuracies and misprints were revealed.
The idea of revising the previous editions was expressed at the conference in English. clergy at Hampton Court (1604). For the implementation of the project, the best linguists and church leaders who professed the widest range of theological views (from supporters of Catholicism and moderate Anglican bishops to Puritans) were attracted - only 54 people.
The translators were instructed to take as a basis the text of the Episcopal Bible, the authority of the cut should not have suffered due to the release of the new edition, it was also allowed to use the earlier English. versions. In controversial cases, one should turn to the authority of the Church Fathers. In practice, the commission used apt passages from the Geneva Bible and even from the Catholic. Reims edition, their lit. the influence is palpable in the Bible Cor. Jacob. Nevertheless, the new edition of B. was distinguished from the Geneva one by the complete absence of comments in the margins. This also reflected the position of the king, who considered plural. Calvinist. commentaries on the Geneva Bible, especially on the nature of the Church and on earthly monarchs who are dangerous and inciting rebellion.
From Reims Catholic. the version of the Permitted was distinguished by great clarity, the use of vernacular, the desire to make the text understandable. On the quality of the translation of the Bible Cor. Jacob was influenced by the high scientific level of the participants in the work and the progress of classical and Hebraic studies in England. Acquaintance with Heb. sources allowed translators to imitate the style and rhythm of the original language in the OT translation, while the NZ language was as close as possible to Greek. original. The structure of the Bible cor. Jacob basically coincided with the structure of the Vulgate, with the difference that the second canonical books formed a special section between the books of the OT and NT.
As conceived by Yakov, this project was to embody the idea of genuine "catholicity", the consent of theologians who professed different views on the main doctrinal issues. The translators deliberately tried to "achieve the most open reading", that is, to formulate certain passages so that representatives of various Protestants. currents could fill them with meaning that is acceptable to themselves.
The permitted version was published in 1611 (The Holy Bible, Conteyning the Old Testament and the New: Newly Transl. Out of the Original Tongues ... L., 1611). Lit. the merits of translation ensured him a huge success. By 1644, this edition had supplanted the Geneva Bible (publishing a cut was much more expensive due to extensive notes). Bible cor. Jacob became widespread in America and so on. English dominions. She became the standard not only for translation, but also for lit. language in general, having had a huge impact on English. lit-ru XVII-XIX centuries. Despite the appearance of new translations of B. in the XIX-XX centuries, the solemn sonorous prose of the Bible Cor. Jacob was not completely supplanted by them. At the request of the priest, this edition can also be used in modern times, especially in festive services.
XII. Revised Version (1881-1885). Despite lit. the merits of the Legal version, over time, its weaknesses became apparent. The development of biblical studies in the XVIII-XIX centuries. led to the realization that not the best Greek were taken as the basis for this edition. texts; many claims to the translation from the Hebrews have accumulated. In addition, the very development of the English. language required updating the vocabulary and getting rid of archaisms. In 1870, the Convocation decided to prepare a revised edition and to create a committee of translators and editors, to which not only Anglicans were invited. theologians and representatives of the main Protestant. denominations, but also Catholics (who rejected this proposal).
At the same time, a group of theologians in the United States worked, with a cut regular consultations were conducted. Despite the fact that the task of the committee was not to prepare a fundamentally new translation, but only to make a minimum of changes to the Permitted version, the result of 11 years of work was 30 thousand amendments, mainly concerning NT. The language of the new edition was brought in line with the norms of the 19th century. In 1881, the books of the NT were published (revised taking into account the Greek codes and Hellenistic papyri discovered during this time), in 1885 - the OT, in 1895 - the second canonical books.
At the end. XIX century. in biblical translation, a new trend of translation into simpler language is emerging. The new translations (Revised Edition and American Standard Translation) have left both Bible scholars and believers dissatisfied. By that time, the oldest passages of NT on papyri were discovered, papyri were found in Egypt, testifying to everyday colloquial speech in Greek. language during the New Testament. It became obvious that the books of NZ were written in colloquial Greek. language of the time that they were created not as poetic or lit. works and that their main purpose was to bring the gospel of the Covenant between God and man to every man. That is why there was a desire to make the Bible translation in plain language.
On the other hand, it turned out that, despite the thorough revision of the translation of the Bible Cor. Jacob, The English revised translation of the Bible remains incomprehensible to children and adolescents. On the initiative of the parents, to-rye wanted to read B. to their children, and the first translation of the NT into modern was created. spoken English language. In 1900-1901. simultaneously in Great Britain and America, a 3-volume edition was released (The 20th Century New Testament: A Transl. into Modern English Made from the Original Greek (Wescott and Hort's Text)).
XIII. Translation by R. F. Weymouth (The New Testament in Modern Speech / Transl. By R. F. Weymouth. N. Y., 1902). Preparing for publication the Greek. text NZ, Weymouth made its translation into colloquial English. language, so that B. became understandable for the average reader (or listener) of that time. The subtitle of the edition reads: "An Idiomatic Translation into Everyday English from the Text of" The Resultant Greek Testament "" (Idiomatic translation into everyday English from the Greek text of the Bible). In 1929, its 5th edition was published, prepared by the biblical scholar J.A. Robertson.
XIV. Translated by Moffatt (Moffatt J. The Historical New Testament. N. Y., 1901). The most popular was J. Moffatt's translation, which translated all of B. poems and even chapters (in OT and NT). The books are arranged in order according to the achievements of the theory lit. criticism of that time. The language of the translation of the Bible is still preserved here. Jacob. In 1913, his already really new translation was published (The New Testament: A New Translation), in 1924-1925 - a translation of the OT in 2 volumes, a complete, revised edition of B. - in 1935.
A similar attempt was made in America by prof. University of Chicago by E. Goodspeed (The New Testament / A New Transl. By E. J. Goodspeed. Chicago, 1923), in 1927 the OT was published in Smith's translation, which used the same translation principles and collaborated with Goodspeed. B.'s complete translation was published in 1931.
XV. The American Standard Version. By the beginning. XX century the linguistic differences that had accumulated between the English became obvious. the language of the British Isles and its Amer. option. The proposals of the Amer. theologians not accepted by the English. side while working on Fixed. edition, were originally published as an appendix to it. In 1900, the USA published its own edition of the NZ with these corrections made directly to the text, and in 1901 - the OT. The American exemplary version of the Bible took into account the interests of the local community: its text was cleaned of obsolete terms and phrases, as well as of overt Anglicisms.
XVI. American Revised Standard Version (1946-1952). One of the achievements of biblical studies con. XIX - 1st half. XX century. became the realization that the Greek. the language of the NZ was the common people of the Nelith. a variant common in the provinces of the Roman Empire. Classical linguists and Hebraists (especially in the United States, where biblical studies were actively developing) put forward the thesis that the spirit of the original would better convey a simple, free from lit. frills sovr. language. This tendency coincided with the desire of theologians for the first time to create an independent version of the complete B. in Amer. English. The project was carried out by the International Council for Religious Education, representing 40 major christs. denominations of the USA and Canada and united theologians from leading high fur boots and theological seminaries. The result of their work was the publication in 1946 of NZ, in 1953 - OT, in 1957 - of the second canonical books. The particular significance of this version was given by the fact that when working on it, a scroll of the Book of Isaiah, found in Qumran, was used.
XVII. The Revised Standard Version (RSV), 1952. Work began in America as early as 1928 when it was decided to revise and correct the American Standard Translation. After the publication of NZ in 1946, part of the British. scientists withdrew further work on the old edition, deciding that a complete break with the tradition of translating the Cor. Jacob. They continued their work, but this was already a new translation, which was published in 1970 under the title "The New English Bible".
The remaining members of the translation commission continued their work on the OT, and the complete B. was published on Sept.30. 1952 The target language is “the simple, classic King James Version of the Bible,” but it is not an outdated language of the Elizabethan era either. The publication is provided with numerous notes, which offer possible translation options or other ancient manuscripts and translations that are different from those given in the main text.
The translation caused controversy in the press and in church circles. It is known that at least one copy of RSV was burned by a Protestant. pastor in North. Caroline, who believed that the translation itself was "heretical and inspired by the communists."
In 1971, the second edition of NZ was published, in which the radicalism of the first was several. relaxed. Thus, Mk 16. 9-20 and the story of a woman taken in adultery (John 7. 53-8. 11) were returned to the text from the notes, since both fragments of pl. textologists are considered to be later additions to the original Gospel text. Greek. the text was checked with the 3rd edition of the Greek being prepared at that time. NZ (Greek New Testament) United Bible Society.
The British Catholic Bible Association contributed to the preparation of the next edition. It was published in 1973 and was supplemented by the second canonical books of the OT.
In 1977 a new edition appeared, prepared specially at the request of the Orthodox (K-Polish Patriarchate). This edition includes the previously absent Maccabean Books 3 and 4 and Psalm 151. Indeed, this edition came into use among the Orthodox in the English-speaking countries.
XVIII. New, revised standard translation (The New Revised Standard Version, 1990, RSV). The revision of the RSV was caused by the discovery of new fragments of the manuscripts of the Dead M. and early Greek. papyri with fragments of NS. Among others. tasks facing the revision commission was the introduction of the so-called. "Inclusive language", that is, the expansion of such places where only the husband is spoken of. kind, before the inclusion of wives in them. kind. That is, such a tradition. for the Epistles of Ap. Paul's address as "brothers!" Is already translated differently: "Brothers and sisters!" (Rom 1.13; 16.17 and others). In this edition, inclusive language is not extended to divine attributes.
Changes were made in order to achieve greater accuracy in the transmission of the original, greater clarity in the transmission of meaning, better sounding of the language and avoid ambiguity in the perception of the text by ear. Thus, one of the tasks of the revision was to make the translation acceptable for liturgical use. However, changes were made in such important places as the beginning of the book. Genesis, where the translation of the first verse is built on the tradition. Heb. Rashi's comments.
XIX. Jerusalem Bible (The Jerusalem Bible / Gen. ed. A. Jones. Garden City (N. Y.), 1966). This Catholic. B. got its name because it was in Jerusalem that the French were prepared. prototype eng. version. In 1948, the French. the monks of the Dominican order organized the Bible Institute in Jerusalem, where the French was carried out. translation published in 1956
English. the translation was prepared by members of the British Catholic Bible Association. Most of the books were re-translated from the original language, and the few that were translated from French were carefully checked against the original. In fact, this is the first English. Catholic B., which was translated not from the Vulgate, but from the original texts. At the same time, this is the first translation where Qumran was used. manuscripts. The divine name is printed in the form Yahweh, while the Preface says: “Those who are confused by the use of such a translation in the book of Psalms can replace it with tradition. "The Lord is the Lord." The translation is provided with many theological notes.
XX. The New Jerusalem Bible (The New American Bible. L., 1985). This translation has already been completely done from the original texts. Corrections in the text and new notes have been made. An inclusive language has been introduced. However, changes have also been made towards more traditional ones. word usage. The order of the books is also traditional. for the West (Pentateuch, Historical books, including Tobit, Judith, Maccabees 1 and 2; books of Wisdom and prophetic books).
XXI. New American Bible (The New American Bible / The Catholic Biblical Assoc. Of America. N. Y., 1970). The translation, which began in 1940, is made by Catholics entirely from the original texts. Typically used are Amer. turns of speech. Each Bible book is preceded by a short introduction. When translating the 1st and 2nd books. Kingdoms used by Qumran. finds from the 4th cave (4Q). In the Minor Prophets, the sequence of the text in some places is changed in accordance with the proposals of the textualists. The Psalms were translated taking into account their use during worship, that is, they were given euphony. The name of God is preserved as a tradition - the Lord (the Lord). Notes have been made to the translation, revealing the dogmatic meaning of the text.
In 1986, a revised edition of the New Testament (New American Bible) was published. The task of improving the sound of the text so that it can be used in worship has been accomplished, and an inclusive language has been introduced.
XXII. The New English Bible (The New English Bible. N. Y .; Oxf., 1961-1970. 3 vol.). In 1946, a committee representing a Protestant. Churches of the British Isles and Catholics as observers, raised the issue of a fundamentally new translation, not related to the revised texts of the Permitted Version. In 1961, the translation of the NT was made, in 1970 - the OT and the second canonical books. The new English Bible abandoned archaisms, retaining the rudiments of the "high style" only in the form of the pronouns "thou", "thy" (instead of the commonly used "you", "your") in addressing the Lord. This edition has proven to be extremely successful and popular among the population in English-speaking countries.
XXIII. The Revised English Bible (The Revised English Bible, 1989). Catholics have also joined the work on this publication. As in other cases, it was necessary to bring translation closer to liturgical needs, and also to introduce an inclusive language. The inscriptions of the psalms were translated, but Jn 7 53 - 8 11 remained at the end of the Gospel of John.
XXIV. New international translation (The New International Version, 1978). Protestant. churches, to-rye are considered conservative, in the 2nd floor. XX century were made several. new translations (The Amplified Bible, 1965; The Modern Language Bible, 1969, The New American Standard Bible, 1971), which, however, did not receive widespread acceptance. The publication of the New International Translation, carried out at the initiative of the Synod of Christian Reformed Churches and the National Association of American Evangelicals, turned out to be successful. NZ was published in 1973, and the complete B. was published in 1978. The translation was made taking into account the fact that people belonging to different confessions would turn to it. Translators and publishers have avoided many. extremes characteristic of other sovr. translations. Compared to other editions, this translation is closer to the original. A significant role in this was played by the reverent attitude of the translators to B.
The revision of this translation, in which the inclusive language was introduced, was made in the UK, but was not approved for distribution in America (NIV, Inclusive Language Edition - NIVI). The revision was mainly based on simplification of the language: difficult-to-understand words were replaced with simpler ones, and long phrases were shortened. This version was named the "New International Reader" s Version.
XXV. Simplified (Easy-to-read) translations. The first attempt at a simplified translation of NZ was made in 1949 on the basis of artificial primitive English. language created by the semasiologist C.C. Orden (The Basic English Bible, 1941). The vocabulary of the translation barely reaches a thousand words, and only 20 verbs were used.
Translated by Phillips (J. B. Phillips' s Version / The New Testament in Modern English. N. Y., 1958, 1960, 1972). JB Phillips began his work during World War II with the translation of the Epistles of St. Paul. His task was to convey the text of the Messages in its entirety, while using a simple, conversational style; he realized that the NT in the existing translations was difficult for young people to understand. The translation was published in 1947, completely NZ was published in 1958. The translation was based on TR. A revised edition came out in 1972: The New Testament in Modern English. In 1963, some prophetic books were published (The Four Prophets: Amos, Hosea, 1 gt Isaiah, Michah. L., 1963).
The Good News Bible: the Bible in Today's English Version. N. Y. 1976). 2nd floor XX century. marked by fundamentally new developments in the field of biblical translation. The theory of translation by Yu. Naida, which he called the "Theory of the dynamic equivalent" (later called the "functional equivalent"), as opposed to the "formal" equivalent-translation, became especially famous. Naida's theory was used to create the new English. translation for that part of the population of Africa and the Middle. East, for a swarm of English. is non-native. The translation was done into the common language. In fact, it is based on a translation by R. Bratcher (Good News for Modern Man), Baptist. pastor who worked as a missionary in Brazil. NZ came out in 1967. This translation was corrected by scholars of the American and British Bible Society. All B. appeared in 1976, and the edition with the second canonical books - in 1979. The translation was made by the United Bible Society. Edition 1976, designed for a reader unfamiliar with the tradition. biblical vocabulary, became widespread not so much in Afro-Asian countries as in America, Great Britain and other English-speaking countries. A revised edition with an inclusive language appeared in 1992.
Mn. incomprehensible places are set out in accessible language. This is especially true of the Apostolic Epistles (cf. 1 Cor. 5.12, 13), but the desire to bring the text of Scripture closer to the reader is sometimes devoid of any measure. Thus, the words from Ecclesiastes, which have already become a proverb: "Let your bread go on the waters, because after many days you will find it again" (11. 1), translated in a strange way: "Invest your money in foreign trade, and one of these days you will make a profit ”(Invest your money in foreign trade, and someday you will make a profit).
The Contemporary English Version (1995). Americas. Bibl. The Society, using the tradition established by the DVB (GNB), undertook a new translation, which brought some features of the functional principle of translation to their logical conclusion. In it, the reader (the translation is designed for young people) will not find such typical terms as "atonement", "justification", "righteousness", "repentance" and others. Instead of the word “parable” there is “history”, instead of “hosanna” - “hurray!”. Everything is designed for easy perception of the text by an unprepared reader. It is clear that the inclusive language is fully used here. Places that could be perceived as anti-Semitism were also removed: instead of “Jews”, “Jews”, where it can be perceived in a negative sense, it says “crowd” or “chiefs”.
The paradox of such translations is that, despite many inappropriate simplifications, they at the same time convey to the reader the meaning of such passages, which in other translations have to be read several times. times (or refer to interpretations). To give an unambiguous assessment of such translations is to disregard the real difficulty facing any translator of Scripture. The problem of the so-called. implicit information, embedded in the depths of the sacred text, must be resolved in one way or another.
XXVI. Paraphrases. The first English. retelling was A Paraphrase, and Annotations upon All the Books of the New Testament Briefly Explaining All the Difficult Places Theresf / By H. Hammond. L, 1653, 16815), made by G. Hammond in 1653. the famous paraphrase - "The Living Bible, Paraphrased" (New Bible - 1967, the entire Bible - 1971) belongs to K. Taylor. All R. 70s in America, this edition accounted for 46% of the total number sold by B., and the translation was done in almost 100 languages of the world. The reason driving the author is still the same as in the beginning. XX century: Taylor had 10 children, whom he retells every day B. The work did not touch on textological problems. ASV was used as a starting point.
XXVII. Translations for Jews. Among these editions there are as translations of the OT, which were made by Orthodox Jews for the English-speaking Jews (The Holy Scriptures according to the Masoretic Text: A New Transl. With the Aid, of Previous Versions / Ed. ML Margolis. Phil., 1917, 1948, 1955 ; Tanakh: The Holy Scrpitures: A New Transl. Accord. To Traditional Hebrew Text. Phil., 1985, - editions of the Jewish Publication Society), and translations by Jews who converted to Christianity (Heinz W. Cassirer - God "s New Covenant: The New Testament Transl. Grand Rapids, 1989; David H. Stern - Complete Jewish Bible: An English Version of the Tanakh and B "rit Hadashah. Clarksville (Maryland), 1998).
Lit .: Lewis J. A Complete History of the several translations of the Holy Bible and the New Testament into English. L. 18183; Anderson C. The Annals of the English Bible. L., 1845, 1862; Cotton H. Editions of the Bible and Parts thereof in English, from the year MDV to MDCCCL. Oxf. 18522; Scrivener F. H. A. The Authorized Edition of the English Bible (1611). Camb., 1884; Alexy (Vinogradov), archim. History of the Anglo-American Bible: In 3 hours. St. Petersburg, 1890-1891; Cook A. S. Biblical Quotations in Old English Prose Writers. L .; N. Y. 1898, 19712; Paues A. C. Fourteenth-Century English Biblical Version. Camb. 1904; Holy Bible / Pref. by A. W. Pollard. N. Y. Oxf. 1911; Deanesly M. The Lollard Bible and Other Medieval Biblical Versions. Camb., 1920, 1966; Rumball-Petre E. A. R. America's First Bibles. Portland (Maine), 1940; Butterworth Ch. C. The Literary Lineage of the King James's Bible, 1341-1611. Phil. 1941; Pope H. English Versions of the Bible. St. Louis, 1952; May H. G. Our English Bible in the Making. Phil. 1952, 1965; Mozley J.F. Coverdale and His Bibles. L., 1953; Bruce F. F. The English Bible: The History of Translations. N. Y. 1961; Hummond G. The Making of the English Bible. Manchester, 1982; Foster L. Selecting a Translation of the Bible. Cincinnati (Ohio) 1983; Hudson A. The Premature Reformation: Wycliffite Texts and Lollard History. Oxf. 1988; Robertson E. N. Makers of the English Bible. Camb. 1990; Frerichs E. S. American Versions // ABD. Vol. 6. P. 834-838; Grether H. G. Versions, Modern Era // ibid. P. 842-851; Lewis J. P. Versions, English (pre-1960) // ibid. P. 816-829; Dunton H. Bible Versions: A Consumer "s Guide to the Bible. Grantham, 1998; Hill K. The English Bible and the 17th Century Revolution. M., 1998; Comfort Ph. W. Essential Guide to Bible Versions. Wheaton (Ill.), 2000; Metzger BM The Bible in Translation: Ancient and English Versions. Grand Rapids, 2001; Discover the Bible: A Manual for Bible Studies. L., 2001.
Bibliography: Hills M. T. The English Bible in America, 1777-1957: A Bibliogr. of Editions of the Bible and the New Testament Published in America, 1777-1957. N. Y. 1961; Herbert A. S. Historical Catalog of Printed Editions of the English Bible 1525-1961 / Rev. by T. H. Darlow, H. F. Moule. L .; N. Y. 1968; Harrington D. J. The New Testament: A Bibliogr. Wilmington, 1985.
O. V. Dmitrieva, prot. Sergiy Ovsyannikov
In order to correctly approach the choice of Bible translation, it is useful to have a basic understanding of how and by whom these translations are made. First of all, it should be noted that the Bible was originally written in the ancient Hebrew (Old Testament) and in the ancient Greek (New Testament) languages. Therefore, most people today read the Bible in translations. Accurate translation of any text from one language to another is complicated by the fact that in many cases it is impossible to find a word or phrase in the target language that would represent the absolutely exact equivalent of a word or phrase in the original language. In these situations, the translator tries to understand the meaning of the original text and then express it in the target language. Therefore, any translation is always, in a sense, an interpretation of the original text by the translator.
When we are dealing with a translation of the Bible, the issue is complicated by the fact that literally every word of its original text has a huge meaning. God speaks of the absolute importance of even the smallest details of His Word (Matt 5:18). That is why many Bible translators always try to keep the translation as literal as possible to the original text. In most cases, this is possible. The translation is obtained close to the original, but complex, difficult to read and sometimes requires special knowledge of some untranslatable terms. Other translators make it their first goal to make the translation easy to read and understand. To do this, they are forced to deviate to some extent from the accuracy of expressing the details of the original text, retelling the meaning of difficult-to-read passages in their own words. In this situation, the translator increasingly becomes an interpreter of the Biblical text, investing in it his views and concepts.
Among the great many English translations of the Bible, only three are worth mentioning, the most famous and made by specialists who believe in the inspiration of the Bible. The New American Standard Bible (NASB) is considered the most accurate or closest to the original translation. This translation is from the most reliable manuscripts. It is used by most serious Bible students. Its disadvantage is the hard-to-read language. Next comes the translation by New King James (NKJ). His translators tried to find a balance between closeness to the original and readability. Today it is one of the most widespread Bible translations. Its disadvantage is that, following the tradition of the old version (King James Version), it is made from not the best manuscripts, although in all cases of discrepancy the translators cite versions of more reliable manuscripts in the footnotes. The third version of the English Bible to recommend is the New International Version (NIV). This translation is very easy to read and yet reflects the details of the original text closely enough. The NIV Bible is especially good for those who are not fluent in English. Its disadvantage is that for a deeper study of Scripture in its text it is difficult to see all the shades of meaning put by the author in the original.
Considering the above, when choosing a translation of the Bible, determine for yourself what level of closeness to the original you need and what level of knowledge of the English language you possess, and accordingly, choose the version that will best meet your needs.
Use one Bible translation. It is good to have several translations for comparison or better understanding of the text, but the main Bible you use should be one. This will help you memorize the Bible text by heart, which is very important for the Christian life.
The best commentary Bible in English is the MacArthur Study Bible. It is based on the text of the New King James Bible. It contains over 20,000 high-quality commentaries on all the difficult passages of Scripture. You can buy it in many places, one of them is www.slovostore.org
If you have chosen the New International Version (NIV) for yourself, be careful not to buy its modified version (Gender neutral or Gender Inclusive), which has recently appeared on sale. This option was made under the pressure of feminists. It unjustifiably allowed changes in the text in favor of the feminization of meaning.
The order of reading the Passover Gospel in several languages is as follows. After the senior deacon asks for the blessing "Bless, master, the evangelist" and the primate gives this blessing with the words "God with prayers", the primate proclaims "Wisdom, forgive me, let us hear the holy Gospel." The same words, after the primate, are repeated by all the priests and deacons, ending with the senior deacon - each, if possible, in the language in which he will read the Gospel. Then the primate says "Peace to all." None of the clergymen repeat this exclamation. The singers answer "And perfume yours."
The Primate proclaims "Reading of the Holy Gospel from John." After him, all the priests and deacons repeat these words, also, if possible, in the language in which the Gospel will be read. After all the clergy, ending with the senior deacon, have said these words, the singers sing "Glory to Thee, Lord, glory to Thee." The Primate is "Let us behold." The same is true for all the clergy, ending with the senior deacon, each also in the language in which he will read the Gospel. The Primate begins the 1st stance, followed by the priests and deacons, and the last - the senior deacon. The 2nd and 3rd sections are read in the same order.
During the reading of the Gospel, the so-called "bust" is performed on the bell tower, that is, all bells are struck once, starting with the small ones. At the end of the Gospel, a short chime. When the senior deacon finishes the 3rd chapter, the singers sing "Glory to Thee, Lord, glory to Thee."
The senior deacon gives the gospel to the primate. The other deacons after him enter the altar with the Gospels and carry them to their places.
English (from the King James Bible)
1. In the beginning was the Word, and the Word was with God, and the Word was God.
2. The same was in the beginning with God.
3. All things were made by him; and without him was not any thing made that was made.
4. In him was life; and the life was the light of men.
5. And the light shineth in darkness; and the darkness comprehended it not.
6. There was a man sent from God, whose name was John.
7. The same came for a witness, to bear witness of the Light, that all men through him might believe.
8. He was not that Light, but was sent to bear witness of that Light.
9. That was the true Light, which lighteth every man that cometh into the world.
10. He was in the world, and the world was made by him, and the world knew him not.
11. He came unto his own, and his own received him not.
12. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:
13. Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
14. And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
15. John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me.
16. And of his fulness have all we received, and grace for grace.
17. For the law was given by Moses, but grace and truth came by Jesus Christ.
Listen:
Belorussian
1. On the patch were the Words, and the Words were ў God, and the Words were Gods.
2. Jano was on a patch of God:
3. Surely Iago sagged, and without Iago, it didn’t sag because he was bets.
4. I had a life, I was a life of people.
5. I svyatlo ў cemry svetsіts, і cemra did not agar.
6. Byў chalavek, paslans are the hell of God; іmya Yamu Yang;
7. Yon pryishoў dzele svedchannya, kab svedchyts pra Svyatlo, kab usse ўveravali praz Iago;
8. Yon nya would have svyatlo, but there would have been a nightspot, would have been praised for Svyatlo.
9. It was Svyatlo sapraўdnae, Yakoye pravyatlyae kozhnaga chalavek, INTO pryhodzіts at svet.
10. At the sevets it was, і svet praz Iago pachaў byts, і svet Iago is not catchy;
11. pryishoў and swayh, and Iago did not spin the pile;
12.And the tym, who spun Yago, the believer in the name of Yagonae, may I settle the life of God,
13. it is not the hell of kryvy, not the hell of the hazennya plots, not the hell of the hazennya husband, but the hell of God.
14. І Words became plotsyu, і Asyalіlasya ў us, who know milata and praўda; and we gave glory to Yagon, glory, yak Adzinarodnaga hell Ayts.
15. Yan svedchyts pra Yago і sklіkayuchy kazha: Geta by Toy, great Yakoga I said, INTO Toy, Hto іdze after me, apyaredzіў mene, more quickly for me.
16. The First Hell of the Father of Yago All of us spun and millet and milata;
17.Bo the law of dazena praz Maisey, and milata and praўda became praz izus Khryst.
Bulgarian
From John the Light of the Gospel. Chapter 1
1. In the beginning there is more Word, and the Word is more with God, and God is more than Word.
2. That is in the beginning with God.
3. Everything through Him became, and without Him, you will not get to anything from it, something that has become.
4. In Him and mash live, and live tat beshe svetlina on the chovetsite.
5. And the light is in the darkness of light, and I have not seen the darkness of the cat.
6. Ímache is onen чchovék, práten from God, this is Mu John;
7.That you come for a testimony, so you witness for a svetlina, that you can always bite through it.
8. That one is not beshe svetlina, but be pra ten and witnesses for svetlina.
9. There is a svetlina svetlina, which enlightens you all ki chovek, and two in the world.
10. There is more in the light, and the light is through Him, but the light of Go is not known.
11. You will come at Thy si, and Thy si do not come.
12. But for all the oniyah, which is good for you, - you can spin it into it, - yes, it is possible, yes, become the natural value of God;
13. those are not from krv, nor from at least a plots, nito from at least a man, but from God, behold.
14. And the Words are from one hundred to the ground, and I live between us, full of grace and truth; and ni vidia hme slavata Mu, glory kato to the Oneborn from the Father.
15. John is witnessing you for Him and for the wick, doo T-shirts: That I am more, for Whom they say: I’m going to follow me, but you’re not eating it.
16. And from Negovata fullness all the way to the reception and thanks to the thanks;
17.protected the Law be da den through Moses, but grace and isstinata came through through Jesus with Christ s.
Gagauz
II HABER JOANDAN
Sӧz adam old
1 Bashtan Soz vardy, Soz Allahtaidy, Soz Allahty.
2 Bashtan O Allahtaidy.
3 Hepsi Onunnan kuruldu, Onsuz bishe kurulmada.
4 Onda yashamaq varda. Yashamaq insan ichin aidynykty.
5 Aydinnyk karanykta shafk eder, karanyk onu enseyämedi.
6 Allahtan bir adam geldi, onun ady John.
7 Geldi Aydinnyk ichin shaatlyk etsin, hepsi insan onun ashyry inansyn.
8 About Candy diyldi Aydinnyk, ama geldi Aydinnyk ichin selesin.
9 Odur hakyna Aydinnyk, Angysy kherbir adamy, bu dnneiä gelän, aidynnader.
10 About Candy boo days Dӱnnӓӓ Onun ashyry yaradyldy, ama dӱnnä Onu tanmada.
11 Candykylerinä Geldi, Candykileri Onu Kabletmedi.
12 Ama khepsi onnar, kim Onu kabletti, kim Onun adyn inanda, O isin verdionnar olsun Allahyn ushaklary,
13 angylary diil kandan, diil ettän hem diil adam istediindän, ama Allahtan duudu.
14 Soz adam oldu, bizim aramyzda yashady, iivergilan hem aslylyklan dolu. Onun methinniini gördÿk, níӂä Bobadan biriӂik Oolun methinniini.
15 Ioan Onun ichin shaatlyk etti da bÿÿk seslän bölä́ grandfather: “Butur O, Kimin ichin haberledim:“ Oh, Kim bendän sora geler.
16 Onun dolushundan hepsimiz iivergi ÿstÿnä iivergi edendik. "
17 Seer Law Moses ashyry verildi, ama hayir hem aslylyk Jesus Christos ashyry geldi.
Greek
| Greek language | Transcription |
|---|---|
|
1. ἐν ἀρχῇ ἦν ὁ λόγος καὶ ὁ λόγος ἦν πρὸς τὸν θεόν καὶ θεὸς ἦν ὁ λόγος |
With office, orphi, aku somen tu agi u Evangeli u. (Wisdom, forgive me ...) 1. En archin about Logos, ke o Logos in pro′s ton Feon, ke Feos, in about Logos. |
Hebrew
1.bəreshit hayá hadavar, vəhadavar hyá et haəlohim, velohim hayá hadavar
2.Hu haiá bəreshit etzel haəlohim.
3.Hakльl nihyá ‘al-yadó umibal ‘adav lo nihyá kal-asher nihyá.
4.bo haiú hayyim, vəhahayyim hayúor bəné ha-adam.
5.vəháor bahósheh zarah vəhahósheh lo hishigó.
6.waiəhí ish shaluach meэt haəlohim, ushmo yohanan
7.hu ba lə'edut ləha '́d ‘al-haаоor ləmámanian ya-aminu hulam‘ al-yado ’.
8.hu lo haya'ha'or ki im-ləha''id ‘al-ha'or.
9.haor ha-amitti hameir ləhal-adam hiá wa el-ha‘anholam.
10.ba 'olam haya v' '' al-yado 'nih'ya' ha '' olam, v '' ha 'olam lo hikiro'.
11.hu va el-asher lo, va-asher hemma lo, lo qibəluhú.
12.vəhamqablim otonatan ‘oz laḿ lihiyot banim lelohim hama-aminim bishmó.
13.asher lo midam, vəlo-mekhefets habashaar, af lo-mekhefets gaver, ki im-meəlohim noladu.
14.vəhadavar nihya vashar, vayishkon bətokhenu vaneheze tif-arto, kati
[‘] - guttural consonant, formed deep in the throat, very constricted.
[ə] - reduced, very short sound, almost disappears.
[x] - guttural, like Russian [x], but it is formed much deeper, like when expectoration
[h] - sound on exhalation
[a] - always unstressed, rather a ringing than a sound.
[q] - guttural, like Russian [k], but formed much deeper
Spanish
LECTURA DEL SANTO EVANGELIO SEGÚN SAN JUAN
1 En el principio existía el Verbo, y el Verbo estaba con Dios, y el Verbo era Dios.
2 Él estaba en el principio con Dios.
3 Por Él fueron hechas todas las cosas, y sin Él no se ha hecho cosa alguna de cuantas han sido hechas.
4 En Él estaba la vida, y la vida era la luz de los hombres.
5 Y la luz resplandece en medio de las tinieblas, y las tinieblas no pudieron retenerla.
6 Hubo un hombre enviado por Dios que se llamaba Juan.
7 Éste vino como testigo para dar testimonio de la luz, a fin de que por medio de él todos creyeran.
8 No era él la luz, sino quien daría testimonio de la luz.
9 El Verbo era la luz verdadera que alumbra a todo hombre que viene al mundo.
10 En el mundo estaba, y el mundo fue por Él hecho, pero el mundo no lo conoció.
11 Vino a su propia casa, y los suyos no lo recibieron.
12 Pero a todos los que lo recibieron, que son los que creen en su Nombre, les dio poder de llegar a ser hijos de Dios.
13 Los cuales no nacieron de sangre, ni de deseo de carne, ni de voluntad de hombre, sino que de Dios nacieron.
14 Y el Verbo se hizo carne y habitó entre nosotros; y nosotros hemos visto su gloria, gloria que tiene del Padre como el Unigénito, lleno de gracia y de verdad.
15 De Él da testimonio Juan, y clama diciendo: He aquí Aquél de quien yo les decía: el que viene detrás de mí, se ha puesto delante de mí, por cuanto era antes que yo.
16 Así pues de la plenitud de Él hemos participado todos nosotros y recibido gracia sobre gracia.
17 Porque la Ley fue dada por Moisés; mas la Gracia y la Verdad fueron traídas por Jesucristo.
Transcription
1 en el principio era el barbo, and el barbo era con dyos, and el barbo era dyos
2 este era en el principio con dios
3 todas las kosas por el fueron e'chas, and sin el nada de lo ke a sido e'cho fue'e'cho
4 en el estaba la bida and la bida era la lus de los ombres
5 la lus en las tigneblas resplandase, and las tigneblas no prebalacieron contra ey
6 ubo un ombre enbiada de dios, el kual se yamaba huan
7 este bino por testimonyo, a pair of ke dyesa testimonyo de la lus, and fin de ke todos kreyesan por el.
8 no era la lus, sino para ke dese testimonyo de la lus
9 akeya lus berdadera, ke alumbra a todo ombre, benia a este mundo
10 en el mundo estaba, and el mundo por el fue'e'cho, pe'ero el mundo no le konos'o.
11 a lo suyo bino, and los suyos no le resibieron
12 mas a todos los ke le resibieron, and los ke cran en su numbre, les djo potestad de sir echos ikhos de dios
13 los kuales no son enkhendrados de sangre, no de boluntad de karne, no de boluntad de baron, shino de dios
14 and akel barbo fueh echo karne, and abito entre nosotros, and bios su gloria komo del unichenito del padre, yeno de grasia and de berdad
15 Huang dyo testimonyo de el, and clamo diesiendo, este es de kien yo desia, el ke bienne despues de mi, es antes de mi, porke era primero ke yo
16 porke de su planitud tomamos todos, and grasia sobre grasia
17 pues la lay por madio de moises fue dada, pero la gracia and la berdad binéron por madio de Hasukristo
c = [θ]
b = [β] (middle sound between [b] and [v])
y = [w] (very short non-syllable [u])
q = [đ] (very weak [d], from which there is only one sound)
Italian
LETTURA DAL SANTO VANGELO SECONDO GIOVANNI
1 In principio era il Verbo, il Verbo era presso Dio e il Verbo era Dio.
2 Egli era in principio presso Dio:
3 Tutto è stato fatto per mezzo di lui, e senza di lui niente è stato fatto di tutto ciò che esiste.
4 In lui era la vita e la vita era la luce degli uomini;
5 La luce splende nelle tenebre, ma le tenebre non l'hanno accolta.
6 Venne un uomo mandato da Dio e il suo nome era Giovanni.
7 Egli venne come testimone per rendere testimonianza alla luce, perché tutti credessero per mezzo di lui.
8 Egli non era la luce, ma doveva render testimonianza alla luce.
9 Veniva nel mondo la luce vera, quella che illumina ogni uomo.
10 Egli era nel mondo, e il mondo fu fatto per mezzo di lui, eppure il mondo non lo riconobbe.
11 Venne fra la sua gente, ma i suoi non l'hanno accolto.
12 A quanti però l'hanno accolto, ha dato potere di diventare figli di Dio: a quelli che credono nel suo nome,
13 I quali non da sangue, né da volere di carne, né da volere di uomo, ma da Dio sono stati generati.
14 E il Verbo si fece carne e venne ad abitare in mezzo a noi; e noi vedemmo la sua gloria, gloria come di unigenito dal Padre, pieno di grazia e di verità.
15 Giovanni gli rende testimonianza e grida: Ecco l'uomo di cui io dissi: Colui che viene dopo di me mi è passato avanti, perché era prima di me.
16 Dalla sua pienezza noi tutti abbiamo ricevuto e grazia su grazia.
17 Perché la legge fu data per mezzo di Mosè, la grazia e la verità vennero per mezzo di Gesù Cristo.
Chinese
| Chinese | Transcription |
|---|---|
|
1 太 初 有 道 ， 道 與 神 同 在 ， 道 就 是 神。 |
1 Tàichū yǒu dào, dào yǔ shén tóng zài, dào jiùshì shén. |
Listen:
Latin
| Latin language | Transcription |
|---|---|
|
1. In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. |
1.in principle pio errat ve rbum, et ve rbum er rat a pud de um, et deus er rat ve rbum 2.hok e'rat in principle pio a pud de um 3.omnia peer and psum fakta sunt, et si ne and pso faqtum est nikhil kvod fa ktum est 4.in and pso vita errat, et vita errat lux kho minum 5.at lux in tena bris lucet, et tene bre e'am non konprekhen nderunt 6.fu 'it ho mo m' ssus a De'o ku 'and nomen e'rat Yohan'nnes 7.Hick vanit in testimonium, ut testimonium perhi beret de lyumine, ut o mes kre derent peer ilum 8.non er rat ille lux, sad ut testimonium perhi beret de lyumine 9.E'RAT LUX KWE INLUMINAT O'ME HOMENEAM WENIENNTEM IN MUNDUM 10.in mundo errat, et mundus peer and psum faqtus est, et mundus e'm um non cognovit 11.in pro pria venit, et su and e um non recet perunt 12.quot tkvot a utem ratse perunt e u um de dit e is pote statam philios De and fiieri his qui kre dunt in no mine e yus 13. qui non ex sanguinibus, ne que ex volu ntate karnis, ne que ex volu ntate viri, sad ex De o nati sunt 14.et Verbum karo faqtum est, et habita vit in no bis, et vidim mus gloriam e'yus, gloriam quasi unigeniti a Pa te plenum grace et varita tis 15. Johannes testimonium perhi bet de and pso et klya mat ditcens, hick erat kvem di xyvo bis qui post me vennturus est, an nte me faktus est, qui a pri or me errat 16.et de plenitu dine e yus nos o mes accepimus et gratsiam pro grace 17.qui a lex peer Mo zen data est, et varitas peer Ye zoom Christum fa kta est |
Listen:
German
LESUNG AUS DEM HEILIGEN EVANGELIUM NACH JOHANNES
1 Im Amfang war das Wort, und das Wort war bei Gott, und Gott war das Wort.
2 Dasselbe war im Anfang bei Gott.
3 Alle Dinge sind durch dasselbe gemacht, und ohne dasselbe ist nichts gemacht, was gemacht ist.
4 In ihm war das Leben, und das Leben war das Licht der Menschen.
5 Und das Licht scheint in der Finsternis, und die Finsternis hat’s nicht begriffen.
6 Es ward ein Mensch, von Gott gesandt, der hieß Johannes.
7 Dieser kam zum Zeugnis, daß er von dem Licht zeugete, auf daß sie alle durch ihn glaubten.
8 Er war nicht das Licht, sondern daß er zeugete von dem Licht.
9 Das war das wahrhaftige Licht, welches alle Menschen erleuchtet, die in diese Welt kommen.
10 Es war in der Welt, und die Welt ist durch dasselbe gemacht; und die Welt kannte es nicht.
11 Er kam in sein Eigentum; und die Seinen nahmen ihn nicht auf.
12 Wie viele ihn aber aufnahmen, denen gab er Macht, Gottes Kinder zu warden, die an seinen Namen glauben;
13 Welche nicht von dem Geblüt noch von dem Willen des Fleisches noch von dem Willen eines Mannes, sondern von Gott geboren sind.
14 Und das Wort ward Fleisch und wohnte unter uns, und wir sahen seine Herrlichkeit, eine Herrlichkeit als des eingebornen Sohnes vom Vater, voller Gnade und Wahrheit.
15 Johannes zeugt von ihm, ruft und spricht: Dieser war es, von dem ich gesagt habe: Nach mir wird kommen, der vor mir gewesen ist; den er war eher den ich.
16 Und von seiner Fülle haben wir alle genommen Gnade um Gnade.
17 Denn das Gesetz ist durch Mose gegeben; die Gnade und Wahrheit ist durch Jesum Christum geworden.
Transcription
1 im anfaŋ vaa das voat, unt das voat vaa bai goth, unt got vaa das wort.
2 daszelbə vaa im anfaŋ bay goth.
3 alə di'ŋə zint duaz daszelbə gəmaht, unt about: nə daszelbə ist nizts gəmakht, you gəmakht ist.
4 in and: m vaa das lé: bən, unt das lé: bən vaa das lizt dea menshən.
5 ounce das lizt shynt in dəa finsteanis, unt di finsteanis hats nizt bəgrifən
6 es waat ain mensh von got gəzant, dəa hi: s yohanəs
7 dizəa kam tsum tsoiknis, das ea von dam lizt tsoyktə, auf das zi: alə duaz and: n glauptən
8 e'a vaa nizt das lizt, zondan das ea tsoykt fon dəm lizt
9 das vaa das va: ahaftigə lizt, valçəs alə menshən ealoiztət, di ind di: zə velt comən
10 es waa in dəa velt, unt di velt ist durç daszelbə gəmaht, unt di velt kantə es nizt.
11 ea ka: m in zain aigantum, unt di zainan na: mən and: n nizt auf
12 vi fi: lə and: n abəa aufna: mən, dénən ha: p éa maht kindəa gótəs tsu veadən, di an zainən na: mən glaubən,
13 velçə nizt von dəm gəblyu: t noh von dəm vilən dəs flaishəs noh von dəm vilən aynəs manəs, zondəan von got gəbo: anzint.
14 ount das voat waat flysh unt vo: ntə unəa uns, unt vía za: ən zaynə healizkayt, ainə healizkayt als dəs aingəborən'ən zó: nə ah fom, fahm
15 yohanəs seikt von i: m, ruft unt shriht, di: zəa vaa es, von dəm iz gəzakt ha: bə, nah mia viat comən, dəa foa mia gəve: zən ist, den ea vaa eç: a als
16 ounce von zaynəa fülə ha: bən via alə gənomən gna: də um gná: də
17 den das gəzets ist duaz mo: zəs gəgé: bən, di gna: də unt va: ahait ist duaz yezum kristum guvoadən
[ə] - reduced, very short sound, almost disappears.
[ç] - a deaf parallel to the sound [j], similar to a very soft Russian [x]
[h] - sound on exhalation
[a] - vocalized [r] (the same in English), as a very obscure, disappearing [a]
- long vowel
[ŋ] - bow [n]
Ukrainian
1 Spokonvіku the Word boiled, and the Word boiled into God, and God boiled the Word.
2 Wono in God bulo spokonvіku.
3 Mustache rose through Nyogo, and now, it didn’t rise, it didn’t rise without Nyogo.
4 І life was in Nim, and life was in the light of people.
5 And the light at the temryava light, and the temryava did not burn yogo.
6 Buv one cholovik, who is from God buv messages, on the day of Ivan.
7 Winners have come to witness, tell us about Svitlo, they have tried everything through a new one.
8 Win Tim Svitlom not buv, ale to witness mav win about Svitlo.
9 We are truthful with the Light of the Toy, Who will educate the skin of a ludicrous person, who will come to light.
10 Wono in the light of the bulo, and the light through the Nyogo rebellion, ale the light, not knowing the Yogo.
11 Until Vono drifted, she looked Yogo.
12 And all that Yogo was taken away, I gave the power to the children of God, Tim, that they can live with Ymennya Yogo,
13 not because of blood, but because of the greed of til, and because of the greed of a husband, but from God were born.
14 І the Word became til, і passed between us, outside of the grace of that truth, і they bached the glory of Yogo, the glory of the One-Born from the Father.
15 Ivan to tell about Nyogo, and by clicking, they say: Tse buv Toi, about Nyogo, I said: That, Who will come after me, having sniffed in front of me, more persistently, below me.
16 And from Yogo all have gained by the power, otherwise grace for grace.
17 The law is bo through Moisei of the knowledge, and the grace of that truth was revealed through the Jesus Christ.
French
LECTURE DU SAINT EVANGILE SELON SAINT JEAN
1 Au commencement était le Verbe, et le Verbe était avec Dieu, et le Verbe était Dieu.
2 Il était au commencement avec Dieu.
3 Toutes choses ont été faites par lui, et rien de ce qui a été fait nˋa été fait sans lui.
4 En lui était la vie, et la vie était la lumière des hommes.
5 Et la lumière luit dans les ténèbres, et les ténèbres ne lˋont point comprise.
6 Il y eut un homme, appelé Jean, qui fut envoyé de Dieu.
7 Il vint pour servir de témoin, et pour rendre témoignage à la lumière, afin que tous crussent par lui.
8 Il n'était pas la lumière, mais avait à rendre témoignage à la lumière.
9 Le Verbe était la vraie lumière, qui éclaire tout homme venant en ce monde.
10 Il était dans le monde, et le monde a été fait par lui, et le monde ne lˋa point connu.
11 Il est venu chez lui; et les siens ne lˋont point reçu.
12 Mais à tous ceux qui l’ont reçu, il a donné le pouvoir de devenir les enfants de Dieu, à ceux qui croient en son nom,
13 Lui qui n'est pas né du sang, ni de la volonté de la chair, ni de la volonté de lˋhomme, mais de Dieu.
14 Et le Verbe a été fait chair, et il a habité parmi nous, plein de grâce et de vérité; et nous avons vu sa gloire, gloire qu'il tient de son Père comme Fils Unique.
15 Jean rend témoignage de lui, et il crie, disant: C'est de lui que j'ai dit: Celui qui vient après moi, le voilà passé devant moi, parce quˋil était avant moi.
16 Et nous avons tous reçu de sa plénitude, et grâce pour grâce.
17 Car la loi a été donnée par Moïse; mais la grâce et la verite sont venues par Jésus-Christ.
Conception with a monogram
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