Bible Study Online.
There is a Russian version of the site.
The site of my friend, a talented programmer from Prague.
A large number of Bible translations, including Russian ones.
And there are translations with Strong's numbers. It is done clearly and conveniently, it is possible to simultaneously view the verse in many translations.
Manuscript
https: // manuscript-bible.ruRussian language
Interlinear translation of Old and New Testaments and Synodal translation of the Bible with parallel passages and references. Not many functions. Just a text of the Bible in Greek with interlinear translation, click on the words and get the meanings.
http: // www.
Bible with translation into Greek and Hebrew.
Bible text with interlinear translation, next to it is a parallel text.
More than 20 versions of the Bible in Russian and other languages.
The program can:
- See the interlinear translation of the Bible
- Get information about each Greek or Hebrew word, namely: spelling, morphology, phonetic transcription, audio sounding of a root word, possible translation options, dictionary definition from a Greek-Russian symphony.
- Compare several of the most accurate (according to the author of the program) modern translations
- Carry out a quick search in the text of all books
The program includes:
- Interlinear translation of the New Testament into Russian by Aleksey Vinokurov. The text of the 3rd edition of the Greek New Testament of the United Bible Societies is taken as the original.
- Symphony of Greek vocabulary forms.
- Reference boxes from dictionaries of Dvoretsky, Weisman, Newman, and other less significant sources.
- Symphony of numbers by James Strong.
- Audio recordings of pronunciation of Hebrew and Greek words.
- JavaScript function from A. Vinokurov's reference, generating phonetic transcription of a Greek word according to Erasmus of Rotterdam.
- JS Framework Sencha Redistributable by GNU.
Poems references
You can put a link to any place in the New Testament, for example: www.biblezoom.ru/#9-3-2-exp, where 9 - serial number of the book (required)3 - chapter number (required)
2 - number of the analyzed verse (optional)
exp- expand the chapter tree (optional)
Other versions
bzoomwin.info The program has an offline version for Windows. It costs 900 rubles .., all subsequent updates are free. The ability to add modules from Quotes from the Bible. When you purchase the program, you get a free application for Adroid or iPhone.
ABC
https: // azbyka.ru/bibliaRussian language
Bible in Church Slavonic, Russian, Greek, Hebrew, Latin, English and other languages.
You don't have to study, all the menus are on the screen at once.
The main thing is that you can add parallel translations, although all at once.
It can also be easily disabled. There is an Old Church Slavonic text with accents.
https: // www. biblehub.com
The most powerful Bible online.
Nice, neat site. Usually, they just upload a database on the Internet that has worked, and the design is not necessary.
- 166 Bible translations, 3 Russian translations, many English ...
- Easily open your transfer by clicking your country's flag.
- You can see 1 verse in different translations, the interpretation of each word of the original language (interpretation in English).
- If you know English, there is a huge library of interpretations at your service.
- Bible maps are of pretty good quality, if this quality is not enough for you, in parallel it is suggested to look at the same place marked on the Google Map.
- You can look at several translations in parallel: English versions, Scandinavian ...
- There is a page on measures of weight and length, also in English.
- Many wonderful illustrations: drawings and photographs.
Since the publication of the interlinear translation of the Gospel of Luke in 1994 and the Gospel of Matthew in 1997, the editorial board has received many letters of thanks from readers, which have become a great moral support to all those who have worked for many years on editing, proofreading and printing the interlinear translation. Of the New Testament.
It can be seen from the letters that translation has found application in educational institutions, self-education circles, religious associations, as well as among individual readers as a tool for in-depth understanding of the sacred text and its language. The circle of readers turned out to be much wider than initially imagined; thus, a new form of missionary and educational work for Russia, which is interlinear translation, has received recognition today.
New Testament in Greek with interlinear translation into Russian
Russian Bible Society, St. Petersburg, 2001
ISBN 5-85524-116-5
Chief Editor A. A. Alekseev
Editors: M. B. Babitskaya, D. I. Zakharova
Theological consultant archim. Iannuariy (Ivliev)
Translators:
E. I. Vaneeva
D. I. Zakharova
M. A. Momina
B. V. Rebrik
Greek text: GREEK NEW TESTAMENT. Fourth Revised Edition. Ed. by Barbara Aland, Kurt Aland, Johannes Karavidopulos, Carlo M. Martini and Bruce M. Metzger © 1998 Deutsche Bibelgesellschaft, Stuttgart, Germany.
Interlinear translation into Russian. Russian Bible Society, 2001.
New Testament in Greek with interlinear translation into Russian - Introduction
I. Greek text
The original text of The Greek New Testament. Fourth Revised Edition. Edited by Barbara Aland, Kurt Aland, Johannes Karavidopoulos, Carlo M. Martini, and Bruce M. Metzger in cooperation with the Institute for New Testament Textual Research, Munster / Westphalia. Deutsche Bibelgesellschaft. United Bible Societies. Stuttgart 1993.) First published in 1898 by Eberhard Nestlé, this text is a scientific reconstruction of a Greek original based on the Vatican Code. Reconstruction seeks to establish the original form of the text in which it first appeared, but it has great reliability for the era of the 4th century, to which the main sources of the Greek New Testament text, written on parchment, date back. Earlier stages of the text are reflected in the papyri of the II-III centuries, however, their readings are largely fragmentary, so that only reconstructions of individual readings can be made on their basis.
Thanks to the numerous publications of the United Bible Societies, as well as the Institute of New Testament Textology (Institut fur neutestamentliche Text-forschung, Miinster / Westph.), This text has become extremely widespread. It is of particular interest to translators also because it is based on a valuable textual commentary: BMMetzger, A Textual Commentary on the Greek New Testament, a Companion Volume to the United Bible Societies "Greek New Testament. London-New York 1971, second edition 1994 year
The refusal to publish Erasmus of Rotterdam (= Techtus receptus, hereinafter TR), which, as is commonly believed, serves as the basis of church and religious life and theological practice in Russia, needs an explanation. There are certain reasons for this decision.
As you know, after the official recognition of Christianity in the IV century. the Greek text of the New Testament, which was used in the worship of Constantinople, became more widespread and supplanted other varieties of the text that existed in antiquity. This text itself also did not remain unchanged, especially significant changes were in the VIII-X centuries. during the transition of Byzantine writing from uncial to cursive (minuscule) and in the XII-XIV centuries. during the dissemination of the so-called Jerusalem liturgical charter.
There are many discrepancies between the manuscripts containing this Byzantine text, which is natural for any text in the manuscript era, but some common features of all manuscripts arose relatively late, this reduces the value of the Byzantine text for the reconstruction of the New Testament original of the 1st century. The Byzantine text, however, retains the authority of the historically attested form of the New Testament, which has been and remains in constant church use.
As for the edition of Erasmus of Rotterdam, it is based on five random manuscripts of the XII-XIII centuries. (one for each part of the New Testament: the Gospels, the Acts of the Apostles, the Epistles to the Council, the Epistles of the Apostle Paul and the Apocalypse), which became available to the publisher in 1516 in Basel. These manuscripts have a number of individual readings, in addition, the publisher, according to the custom of his time, introduced many corrections (philological conjectures) into the text; thus, TR is one of the possible forms of the Byzantine text, but by no means the only possible one. Starting to work on interlinear translation, its participants came to the conclusion that there is no reason to stick to the individual characteristics that TR possesses, as well as, however, there is no reliable scientific procedure for identifying these features and eliminating them.
In addition, it should be borne in mind that none of the translations of the New Testament accepted in Russia into Church Slavonic or Russian were made directly from TR.
Indeed, the first Slavic translation, made in the 9th century. Sts. Cyril and Methodius, modified over the next centuries (in particular, and under the influence of constant corrections in various Greek manuscripts), until it acquired its final form in mid. XIV century. (Athonite edition). In this form, it began to be published in the middle of the 16th century, it was also published as part of the Ostrog Bible in 1580-81. and the Elizabethan Bible of 1751, to which all further reprints of the Church Slavonic text, adopted today in Orthodox worship, go back. Thus, the Church Slavonic text of the New Testament arose and stabilized on the basis of the Byzantine tradition long before the publication of TR in 1516.
In 1876, the first complete text of the Holy Scripture in Russian was published (usually called the Synodal Translation), which was intended for St. Synod for "edifying home reading". Over time, this translation acquired church-religious significance in the Protestant environment, as well as a relatively modest application in Russian theological science, which more readily uses the Greek original. By and large, the translation of the New Testament as part of the Synodal Bible maintains an orientation characteristic of the Russian tradition toward Byzantine sources and very closely follows the Church Slavonic text.
This translation, however, is in no way an accurate rendering of the TR, as we see in European translations of modern times, for example, in the German translation of Martin Luther (1524) or in the English translation of 1611 (the so-called King James Version). The question of the Greek basis of the Synodal translation is still awaiting investigation; with its critical apparatus (see section II 2 about it) this publication is intended to contribute to its solution.
Thus, being associated with the Byzantine text, our national tradition is not directly dependent on the specific form of the Byzantine text, which was published in 1516 by Erasmus of Rotterdam. But one must also be aware of the fact that there are practically no theologically significant discrepancies between the editions of the Greek New Testament text, no matter how many there have been since 1516. Textological problems in this case have more scientific and cognitive than practical significance.
II. PUBLICATION STRUCTURE
1. Arrangement of material
1.Russian words are placed under the corresponding Greek words so that the initial signs of the Greek and Russian words coincide. However, if several Greek words are translated by one Russian, the beginning of the Russian word may not coincide with the beginning of the first Greek word in the combination (eg, Luke 22.58; see also section III 4.5).
2. Some words of the Greek text are enclosed in square brackets: this means that its publishers were not clear as to whether they belonged to the original or not. The Russian interlinear translation matches such words without any special marks.
3. Words of the Greek text omitted during translation are marked in the Russian subscript with a hyphen (-). This applies primarily to the article.
4. The words added in the Russian translation are enclosed in square brackets: these are, as a rule, prepositions in place of non-sentence forms of the Greek text (see Section III 2.7, 8, 12).
6. The division of the Russian text into sentences and their parts corresponds to the division of the Greek text, but the punctuation marks are different due to the difference in spelling traditions, which, of course, does not change the meaning of the statement.
7. Capital letters are placed in the Russian text at the beginning of sentences, they begin with proper nouns, personal and possessive pronouns when they are used to denote God, the Persons of the Holy Trinity and the Mother of Jesus Christ, as well as some nouns denoting important confessional concepts, the Jerusalem Temple and books of the Holy Scriptures (Law, Prophets, Psalms).
8. The form of proper names and geographical names of the interlinear Russian translation corresponds to the Greek spelling, and the most common ones correspond to the Russian Synodal translation.
9. In certain cases, one more line with the literary form of the translation is printed under the line of the literal Russian translation. This is usually done in the literal transmission of Greek syntactic constructions (see about them below Section III 4.3) and in the semantic Semitisms, which are not uncommon for the Greek New Testament language, as well as to clarify the meaning of individual pronouns or statements.
10. Differences in the Greek text are translated literally, but without the interlinear position of the translation.
11. The coherent Russian text printed in a column is the Synodal translation (1876, see above in Chapter I).
2. Differences in the Greek text
The footnotes of the edition contain (with the corresponding translation) discrepancies in the Greek text, which explain the readings of the Russian Synodal text in the event that the Greek text adopted as the basis does not explain it. If these discrepancies are not cited, the reader may get the wrong impression about the principles of the textological work of the authors of the Synodal Translation, about the Greek basis that was used by them (cf. above in Chapter I).
Versions of the Greek text are extracted from the following editions: 1. Novum Testamentum Graece. Londinii: Sumptibus Britannicae Societatis ad Biblia Sacra Domi et Foris Edenda Constitutae MCMXII. This edition reproduces the Textus receptus according to one of its editions accepted in science: Textus quidicitur Receptus, ex prima editione Elzeviriana (Lugduni Batavorum anno 1624 impressa) depromptus. Variants from this edition are marked in the apparatus by the abbreviation TR;
2. Novum Testamentum Graece post Eberhard et Erwin Nestle editione vicesima septima revisa communiter ediderunt Barbara et Kurt Aland, Johannes Karavi-dopoulos, Carlo M. Martini, Bruce M. Metzger. Apparatum criticum novis curis elaboraverunt Barbara et Kurt Aland una cum Instituto Studiorum Textus Novi Testamenti Monasterii Westphaliae. Stuttgart: Deutsche Bibelgesellschaft 1993 (= Nestle-Aland ~). The discrepancies extracted from the critical apparatus of this edition, which characterize the Byzantine tradition of the text, are denoted by the Gothic letter $ R (Majority text, "the text of the majority" - this is how the Byzantine text is conventionally denoted in modern textual studies of the New Testament). If a variant does not characterize the Byzantine tradition as a whole or belongs to manuscripts that are not part of it at all, it is placed without any designation.
In the apparatus to the text of the Apocalypse, the Gothic letter is used with two additional indices: $ RA denotes a group of Greek manuscripts containing interpretations of Andrew of Caesarea on the Apocalypse, Shk denotes manuscripts without interpretations belonging to the general Byzantine tradition (Koine). If the reading is typical for both groups of Greek sources, the letter $ I is used without additional indices.
III. TRANSLATION
1. General nature of the translation
The main source of meaning in this edition is the Synodal Translation. Interlinear translation should not be read as an independent text, its purpose is to reveal the grammatical structure of the Greek original. The means that serve this are discussed below. As for the lexical and semantic side of interlinear translation, it is characterized by the following features:
1. The desire to convey the same word in the Greek original or the same meaning of a polysemantic word with the same word in the Russian translation. Of course, this aspiration cannot be fully realized, but the synonymy of interlinear translation is much narrower than the synonymy of literary translation.
2. The desire to convey the internal form of the word. In agreement with this, preference is given to those Russian correspondences that are closer to the Greek form in word formation, i.e. for words with prefixes, prefix equivalents are searched for, the nest of the same root words in the original is translated, if possible, with the same root words, etc. In accordance with this, for religiously-colored words, when possible, preference is given to non-terminological translation, which serves to reveal their inner form, cf. translation of the word eyboksh (Matt 11.26) good intention, in the Synodal translation goodwill; ojiooyetv (Luke 12.8) recognize, Syn. confess; KT | ptiaaeiv (Mk 1.4) to proclaim, Syn. preach.
3. It should be emphasized that the interlinear translation does not seek to solve the stylistic problems that arise in the literary translation of the New Testament text, and the reader should not be confused by the inarticulate language of the interlinear.
By the 3rd century BC. e., after the conquests of Alexander the Great, the archaic world of the ancient Near East found itself face to face with the world of classical antiquity. After this clash, many of the most important images and themes of the Hebrew religion were rethought. At the center of this reinterpretation is the Greek translation of the Bible (Old Testament), the so-called Septua-ginta.
Candidate of Philology, Associate Professor of the Institute of Oriental Cultures and Antiquity of the Russian State University for the Humanities, Head of the Department of Biblical Studies of the General Church Postgraduate and Doctorate Studies of the Russian Orthodox Church. In 1991–2010, he was the project manager for a new translation of the Old Testament into Russian, initiated by the Russian Bible Society.
Abstracts
The translation of the Hebrew Bible into Greek is the first transposition of a large literary corpus from one language into another in the history of Europe and the Middle East. This in itself is incredibly interesting - we seem to be present at the very first steps of literary translation, becoming witnesses and researchers of the origin of the translation craft. The categories in which we are accustomed to classify and evaluate translation technology are not applicable here. We are talking, for example, about literal and free translations. But the Septuagint is at the same time very literal - just not like the literalistic translations of the New Age, and very free - just not like the free translations of the New Age. Its authors had a different, different from ours, understanding of the task of the translator.
There are many discrepancies between the canonical text of the Hebrew Bible and its Greek translation. Some of them are connected with the fact that the Hebrew original, which lay before the translators, was different from the text that was later canonized in the Jewish tradition. But in most cases the discrepancies appeared during the translation process. Any translation of a text from language to language is also a translation from one culture to another; the greater the distance between the two cultures, the more noticeable it is. The gap between the world of the Hebrew Bible and the ancient world was huge, which led to reinterpretation of the biblical text and gave rise to new, sometimes unexpected, but very important meanings.
These differences between the Hebrew and Greek Bibles turn out to be much more relevant for Russian culture than for any Western European one. The fact is that the Orthodox tradition, which permeates all our cultural heritage - icon painting, prayers, liturgical reminiscences in fiction - is based on the texts of the Greek Bible. And the generally accepted synodal translation of the Bible is based on the Hebrew text. As a result, for example, an ordinary person who comes to church is faced with such serious textual problems that, in theory, should only concern narrow specialists in the Septuagint. In Russian culture, exegetical Exegetics- interpretation of biblical texts. decisions made by the Alexandrian Jews more than two thousand years ago became the subject of heated controversy - for example, controversy over the Synodal translation of the Bible.
Interview with a lecturer
- Tell us why you started working on this particular topic?
- From my youth I was very interested in the connection of our religious tradition with its cultural context, its historical dynamics. I was especially interested in the relationship between the Greek and Hebrew Bibles when I was working on a new translation of the Old Testament into Russian (I supervised the translation of the Old Testament into Russian, which was initiated by the Russian Bible Society; in relation to some books I acted as a - guide, to the rest - as an editor). The questions of choosing one or another textual option arose at every step, and each option had its own story, often unsolved.
- What place does the subject of your study take in the modern world?
- Bible scholars have always been interested in the differences between the Greek Bible and the Hebrew. But in the last quarter of a century, the study of the Septuagint has experienced a real boom - in English-speaking countries, in Germany, France, Spain, Finland, serious research centers appear, translations of the Greek Bible into English, French, German, and Spanish are published. The fact is that for a long time the focus of biblical science has been the search for the "original text" and the "original meaning"; in this perspective, the later (even two-thousand-year-old, but still the latest!) transcriptions and translations of the Hebrew text were marginal and uninteresting. And somewhere from the end of the last century, the scientific paradigm itself began to change: it became obvious that the history of the Bible is the history of its interpretation and re-interpretation, and each turn of this difficult story has its own meaning and beauty.
- If you had to very quickly fall in love with a stranger with your topic, how would you do it?
- I would simply suggest that he read the Old Testament together, through the eyes of a historian and a philologist. It is also amazingly interesting to trace how the biblical texts, which for centuries nourished and shaped our civilization, were understood in different eras. How did the discrepancies arise between the Hebrew and Greek texts of the Bible, how these discrepancies were reflected in subsequent translations and in the controversy around them.
- What is the most interesting thing you learned while working with your material?
- The moment of the meeting, the clash of different cultures is very interesting: you clearly see how differently people perceive the world around them. You compare, for example, two texts and you see an obvious mistake, misunderstanding. You look more closely - and you realize that it could not have been otherwise. The world of antiquity is so different from the world of the Ancient Near East that sometimes misunderstanding, or even “understanding exactly the opposite,” was inevitable and natural. I am going to give some examples of this kind - it seems to me very beautiful, sometimes just bewitching - in my lectures. But now I will not talk about it, so as not to destroy the intrigue.
- If you had the opportunity to deal with a completely different topic now, what would you choose and why?
- I was engaged in many other topics, one way or another related to the Bible. For example, the history of the formation of Old Testament historical narratives - in which, in fact, historical memory is rethought under the influence of theological, literary or religious-political motives. This is also incredibly interesting: the text turns out to be multi-layered, and its everyday, chronological or geographical details appear as a symbolic expression of the theological, for example, or political concepts of the ancient author. That is, biblical texts are not only reinterpreted in later traditions - they themselves arise as a reinterpretation of historical memory.
I devoted almost two decades to translating the Old Testament into Russian. I often want to return to this, I would now translate a lot in a different way, but, most importantly, I would provide my translation with a much more detailed historical and philological commentary. I think I'll come back and accompany.
In general, I am a structural linguist by my first education, my teachers were Andrei Anatolyevich Zaliznyak and Alexander Evgenievich Kibrik, and sometimes I feel a little sorry that I left linguistics. From what is happening now in this area, I am perhaps especially interested in the cognitive theory of metaphor; it is, incidentally, very important for the hermeneutics of religious texts - for understanding the very language of religion, its nature.
Where to find out more
Sergey Averintsev. "Greek" literature "and Middle Eastern" literature "" (collection "Rhetoric and the origins of the European literary tradition", 1996)
Averintsev's classic article can serve as an excellent introduction to the history of the meeting of the cultures of the Ancient East and Hellenism.
Arkady Kovelman. "Hellenism and Jewish Culture" (2007)
This collection was written by the largest expert on Judaism and the Hellenistic period and will allow you to find out how the collision of two cultures - Hebrew and Hellenistic took place.
Karen H. Jobes, Moisés Silva. Invitation to the Septuagint (2000)
As for books that would acquaint the reader with the problems of the Septuagint proper, the situation is worse. In English, there is a whole range of different "Septuagint introductions" - from those designed for professional philosophers to those intended for the widest audience. There are detailed and modern "introductions to the Septuagint" in French, German, Spanish. There is no such introduction in Russian yet, and I am currently working on it.
Ilya Vevyurko. "The Septuagint: The Ancient Greek Text of the Old Testament in the History of Religious Thought" (2013)
This monograph was published recently. It is not easy to read it: the point is not even so much in the need to know Hebrew and Ancient Greek well, as in the fact that the text of the Septuagint is viewed here from a philosophical-theological perspective, which, in my opinion, is much more difficult to understand than a historical-philological an approach.
Emanuel Tov. "Textology of the Old Testament" (3rd ed., 2015)
From this book, you can glean brief information about the Septuagint, its textual history, examples of its relationship with the Hebrew text. Tov is the most famous specialist in the textual criticism of the Hebrew Bible today; his works are always encyclopedically concise and informative. He has studies specially devoted to the Septuagint, but, unfortunately, they have not been translated into Russian.
Exhibition for the lecture
For the lecture, the staff of the Center for Oriental Literature of the RSL and the Research Department of Rare Books of the Russian State Library prepared a mini-exhibition of three rare books from the library's holdings.
The exhibition features a German edition of the Tanach (the Hebrew Bible in the canonical Jewish configuration) of the 16th century; A Psalter printed in Venice by the Italian typographer Ald Manucius; as well as the first complete edition of the text of the Bible in Greek, prepared in the 16th century also at the printing house of Alda Manutius.
The fixed endpaper bears the name of the owner of the publication, Baron Gunzburg.
The Sacred Way is the complete, agreed-upon text of the Tanach (Hebrew Bible) edited by Elias Gutter. Hamburg, 1587
At the beginning of each book of the Bible, small parchment tabs are glued to the sheets that protrude from the side trim.
Storage number CVL RSL: Ginz 4/1839 (Ginzburg Collection)The Sacred Way is the complete, agreed-upon text of the Tanach (Hebrew Bible) edited by Elias Gutter. Hamburg, 1587
The book is provided with an extensive Latin editorial introduction with an overview of the basics of the biblical language and grammar tables.
Storage number CVL RSL: Ginz 4/1839 (Ginzburg Collection)The Sacred Way is the complete, agreed-upon text of the Tanach (Hebrew Bible) edited by Elias Gutter. Hamburg, 1587 Storage number CVL RSL: Ginz 4/1839 (Ginzburg Collection)
The Sacred Way is the complete, agreed-upon text of the Tanach (Hebrew Bible) edited by Elias Gutter. Hamburg, 1587 Storage number CVL RSL: Ginz 4/1839 (Ginzburg Collection)
The Sacred Way is the complete, agreed-upon text of the Tanach (Hebrew Bible) edited by Elias Gutter. Hamburg, 1587
A separate sheet contains examples of translations of the same verse from Psalm 117 into 30 languages - Aramaic, Arabic, Syriac, Ethiopian, Greek, seven different translations into Latin, several Germanic languages in various Gothic fonts (including such exotic as Vandal), Icelandic , Czech, Polish, Croatian and Russian, which is here called Lingua Moscouitica and is depicted in a very archaic way.
Storage number CVL RSL: Ginz 4/1839 (Ginzburg Collection)The Sacred Way is the complete, agreed-upon text of the Tanach (Hebrew Bible) edited by Elias Gutter. Hamburg, 1587 Storage number CVL RSL: Ginz 4/1839 (Ginzburg Collection)
The Sacred Way is the complete, agreed-upon text of the Tanach (Hebrew Bible) edited by Elias Gutter. Hamburg, 1587 Storage number CVL RSL: Ginz 4/1839 (Ginzburg Collection)
Book of Matt.
Chapter 1
1 This is the genealogy of Jesus Christ, Descended from the lineage of David, Born into the lineage of Abraham.
2 Abraham was the father of Isaac. Isaac was the father of Jacob, Jacob was the father of Judas and his brothers.
3 Judah was the father of Perez and Zarah, whose mother was Tamar. Phares was the father of Esrom, and Esrom was the father of Aram.
4 Aram was the father of Aminadab. Aminadab was the father of Naasson. Naasson was the father of Salmon.
5 Salmon was the father of Boaz, whose mother was Rahab. Boaz was the father of Obid, whose mother was Ruth. Obed was the father of Jesse.
6 Jesse was the father of King David. David was the father of Solomon, whose mother was the wife of Uriah.
7 Solomon was the father of Rehoboam. Rehoboam was the father of Abijah. Abijah was the father of Asa.
8 Asa was the father of Jehoshaphat. Jehoshaphat was the father of Jehoram. Joram was the father of Uzziah.
9 Uzziah was the father of Jotham. Jotham was the father of Ahaz. Ahaz was the father of Hezekiah.
10 Hezekiah was the father of Manasseh. Manasseh was the father of Amun. Amon was the father of Josiah.
11 Josiah was the father of Jehoiakim. Joachim was the father of Jeconiah and his brothers. (This was during the migration of the Israelite people to Babylon.)
12 After exile to Babylon, Jeconiah was the father of Salafiel, Salafiel was the father of Zerubbabel.
13 Zerubbabel was the father of Abiud, Abiud was the father of Eliakim, Eliakim was the father of Azor.
14 Azor was the father of Zadok. Zadok was the father of Achim, Achim was the father of Elihud.
15 Elihud was the father of Eliazar. Eliazar was the father of Matthan; Matthan was the father of Jacob.
16 And Jacob was the father of Joseph, the husband of Mary, to whom Jesus was born, who is called Christ.
17 In total, there were fourteen generations between Abraham and David, and fourteen generations were between David and the migration to Babylon, and fourteen generations were between the migration to Babylon and the birth of Christ.
18 This is how the birth of Jesus Christ happened: His mother, Mary, was engaged to Joseph. But before their marriage was completed, it turned out that she was pregnant by the Holy Spirit.
19 But Joseph, her future husband, was a pious man and did not want to subject her to public humiliation, so he decided to dissolve the engagement without publicity.
20 But while he was pondering this, an angel of the Lord appeared to him in a dream and said: "Joseph, son of David, do not be afraid to take Mary as your wife, for the child whom she conceived is from the Holy Spirit.
21 And she will give birth to a son, and you will call Him Jesus, for He will save His people from sins. "
22 All this happened in fulfillment of the prediction of the Lord, proclaimed by the mouth of the prophet:
23 "Listen! A virgin will become pregnant and give birth to a son. And they will call Him Emmanuel, which means" God is with us! "
24 When Joseph woke up, he acted at the command of the angel of the Lord and took Mary into his house as a wife,
25 but kept her virginity until she gave birth to a son. Joseph called Him Jesus.
Chapter 2
1 Jesus was born in Bethlehem, in Judea, during the time of King Herod. Some time later, wise men came to Jerusalem from the east.
2 They asked, "Where is the newborn King of the Jews? We saw His star shine in heaven and we came to worship Him."
3 King Herod, hearing this, was greatly alarmed, and the inhabitants of Jerusalem were alarmed with him.
4 Then Herod gathered all the high priests and lawyers and asked them where Christ was to be born.
5 They said to him: "In Bethlehem, in Judea, for this is what the prophet wrote:
6 You, Bethlehem, in the land of Judea, are by no means the last among the rulers of the Jews, for out of you will come a ruler who will become the shepherd of my people, Israel. "
7 And then Herod called the wise men and found out from them when a star appeared in the sky.
8 Then he sent them to Bethlehem and said: "Go and inquire in detail about the Baby. And when you find Him, let me know so that I too can go and worship Him."
9 They listened to the king and departed, and the star, which they saw shining in the sky in the east, moved ahead of them, until it stopped over the place where the Child was.
10 Seeing the star, the wise men rejoiced.
11 They entered the house and saw the Child with Mary, His Mother, and falling on their faces, they worshiped Him. Then they opened their treasure boxes and began to offer Him gifts: gold, incense and myrrh.
12 But God appeared to them in a dream and warned them not to return to Herod, so the wise men set off back to their country by another road.
13 After they left, an angel of the Lord appeared to Joseph in a dream and said: "Get up, take the Baby and His Mother and run to Egypt. Stay there until I let you know, for Herod will seek the Baby to kill Him."
14 Joseph got up, took the Baby and His Mother at night, and went into Egypt.
15 He remained there until the death of Herod. This happened in order to fulfill what the Lord said through the lips of the prophet: "I have called my Son out of Egypt."
16 Then Herod, seeing that the wise men had deceived him, fell into a rage and ordered to kill all male babies in Bethlehem and in the area from two years old and younger (determining the age from what the wise men told him).
17 Then what was said by the mouth of the prophet Jeremiah was fulfilled:
18 "A cry was heard in Ramah, the sounds of sobs and great sorrow. This is Rachel weeping for her children, not listening to consolations, for they are no longer alive."
19 After the death of Herod, an angel of the Lord appeared to Joseph in Egypt in a dream.
20 He said, "Get up, take the Baby and His Mother, and go to the land of Israel, for those who tried to destroy the Baby are dead."
21 Joseph got up, took the Child and His Mother, and departed for the land of Israel.
22 And hearing that Archelaus was ruling Judea instead of Herod his father, Joseph was afraid to return there, but having received a warning from God in a dream, he went into the vicinity of Galilee.
23 When he got there, he settled in a city called Nazareth. Joseph made sure that the prophet's predictions that he would be named Nazarene were fulfilled.
Chapter 3
1 In those days John the Baptist came preaching in the wilderness of Judea.
2 He said, "Repent, for the kingdom of heaven is at hand."
Returning from Babylonian captivity in the middle of the sixth century BC, the Jews remained under the rule of the Persian kings for almost two centuries.
But now, according to the prediction of the prophet of God Daniel, the end of the Persian monarchy has come. She had to give way to a new kingdom - the Greek. Its founder was the famous Alexander the Great. With quick and brilliant victories, he began to conquer the ancient world.
Having subjugated all of Asia Minor, Alexander moved to Palestine and its capital - the city of Jerusalem. He entered this ancient and holy city without destroying it. He respectfully treated the shrines of the Jews, did not touch the riches of the temple and even brought, at the direction of the priests, a sacrifice to the true God. Alexander granted freedom from taxes to the Jews every seventh year. The Jewish people called this year the Sabbath year. When it came, according to the law of Moses, the Jews were not supposed to sow and reap crops, remembering God, who, according to the Holy Scriptures, "rested from His works" on the seventh day. Alexander's conquests spread pagan Greek culture throughout the Middle East. This time became a test of the faithfulness of the Jews to their religion and true God.
However, the age of Alexander the Great, full of amazing victories, did not last long. The empire he founded lasted only until his death. In 323 BC, it split into four kingdoms, two of which - Egypt and Syria - played an important role in the history of God's chosen people.
During the wars of succession that followed the collapse, Palestine became a bone of contention between the rulers of the two countries. In 320 BC, the Egyptian king Ptolemy Lag annexed it to Egypt. For more than a century, the Jewish people were to be ruled by the Egyptians.
It was a relatively calm and peaceful time. Egyptian rulers gave the Jews great freedom. They allowed them to freely practice their faith, settle wherever they wished, and trade with the entire Mediterranean. Little by little, the Jews settled in all the trading cities on the shores of the Mediterranean. Wherever they were, they did not betray their faith and worship the true God. The Jews built houses of prayer - synagogues, where they gathered for common prayer and reading the Holy Scriptures. Pagans were also admitted to synagogues.
Their interest in the faith of Old Testament Israel made it necessary to translate the Holy Scriptures of the Jews into Greek.
This great work was carried out during the reign of the Egyptian king Ptolemy the Second Philadelphus. At his request, the original of the Holy Scriptures and seventy learned Jews were sent from Jerusalem to become translators. The translation was successfully made and later received the name "Septuagint", which means "seventy" in Latin.
One amazing tradition kept by the Christian Church is connected with the Septuagint. According to him, each of the seventy translators was seated in a separate room and had to present his own version of the translated text. When they finished their work, the sages who compared their translations noted with amazement that they were all absolutely the same! Thus they became convinced that the Lord Himself led the translators.
Reading the Septuagint enlightened many idolaters and helped them to believe in the true God.
From the Septuagint, the pagans learned an amazing prophecy that the virgin will give birth to a Son, and His birth will mean that from now on God will dwell with people.
Therefore, when this time comes, the birth of the Son of God will be expected not only in Judea, but also in many other places of the ancient world. For for God there is neither Greek nor Jew, for Him all are equally loved. And for the salvation of each of us, He will ascend to the Cross.
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