Modern Russian translation of the bible kulakov. Bible in Zaoksky
Prologue at the beginning Total was the word
1 and the Word was with God, andSamo It was God # 1:1 Friend. possible trans.: and the Word was Divine, in meaning possessed a divine nature..
2 Word from the beginning already was with God.
3 Through Him everything came into being,
and without Him, nothing that exists came into being.
4 There was life in the Word# 1:4 Another punctuation, supported by many manuscripts and Church fathers, gives grounds for a friend. possible trans.:and without Him nothing came into being. What has arisen 4 in Him was life.and this life is the Light of people.
6 The time has come andA man named John appeared. He was sent by God7 and came as a witness to the Light to bear witness, so that everyone who heard him might believein Light. 8 MyselfHe was not the Light, buthe was destinedbear witness to the Light.
9 And the Light itself, the true Light that illuminates every person,
already entered then in our world # 1:9 Friend. possible trans.: was the true Light, which enlightens every person who comes into the world..
10 He was in the world,
but the world, which owes its existence to Him,
didn't recognize him.
11 To my own # 1:11 Lit.: in their own (possession); or: to your home. He came,
but their own did not want to receive him.
12 Those who accepted Him, who believed in Him# 1:12 Lit.: in His name.,
He has given the right# 1:12 Or: by force/power.to be children of God
13 children, not in the usual wayborn,
not from the attraction of the flesh and not from the will of man# 1:13 Lit.: who are (born) not of the blood, not of the desire of the flesh, not from the desire of her husband.,
but from God they are born.
14 The Word became Man# 1:14 Or: incarnated.and He lived among us# 1:14 Or: pitched a tent among us.,
full of truth and grace# 1:14 See Grace in the Glossary..
We have seen His glory
that glory which from the Father him,
like the only, incomparable# 1:14 Or: like a one of a kind/unique; the same in Art. eighteen.Son.
publicly spoke of him:
“Here is the One about whom I said:
“The one who follows me is higher than me,
for even before I was born He was already# 1:15 Lit.: he who follows me has become ahead of me, because he was before me; the same in Art. thirty.“».
16 From fullness grace His
we got all blessing after blessing# 1:16 Lit.: grace after grace.;
17 through Moses Law# 1:17 See Dictionary of the Law. was us Dan,
but through Jesus Christ, grace and truth appeared.
18 Nobody has ever seen God.
But the only, incomparableSon,
God # 1:18 In some manuscripts: Son.who is at the very heart of the Father,
opened Him to us.
Testimony of John
19 This is how John testified when the Jewish authorities# 1:19 Here and below, in similar cases, letters: Jews.who were in Jerusalem sent priests and Levites [to him] to ask him who he was.20 John, without deviating from the answer, directly announcedthem, openly declared: "I am not the Messiah# 1:20 Here and below in Greek: Christ.».
21 "Well," they asked him,may be Are you Elijah?
"Not!" - he said.
« Then aren't you the one prophet # 1:21 See the Dictionary of the Prophet., who are we waiting for?" - was a question.
And to thishe answered: "No."
22 Who are you? finally?they asked. What answer should we give to those who sent us? What do you say about yourself?
23 He answered themthe words of the prophet Isaiah# 1:23 See Isaiah Dictionary.:
„ cook# 1:23 Lit.: make it straight.God's way!“» # 1:23 Isaiah 40:3 (LXX).
24 Others from Pharisees # 1:24 See Dictionary of the Pharisees.who were among those sentto John, 25 they asked him: “Why do you baptize if you are not the Messiah, you are not Elijah and you are not a prophet?”
26 "I am water # 1:26 Or: in the water ; the same in Art. 31 and 33.I baptize,” John answered them. - But here already, next to yousomewhere, The one you don't know.27 He follows me, [I]evennot worthy to untie His sandals.”28 It was in Bethany# 1:28 In some manuscripts: in Vifavar., beyond the Jordan, whereusually John baptized.
Lamb of God
29 The next day, John sees Jesus coming towards him and says, “Behold the Lamb of God! To the sin of the worldthis He puts an end # 1:29 Lit.: takes , in meaning takes away, removes.. 30 This is the One about whom I said: “A Man is coming after me, Who is higher than me, for even before mybirth He was already."31 I myself did not know Him, but I came to baptizeyouwater to guide# 1:31 Lit.: revealed/revealed.He became Israel."
32 “I saw,” John testified, “how the Spirit, like a dove, descended from heaven and remained on Him.33 I didn't know him morebut He who sent me to baptize with water said to me: “On whom you see, the Spirit descends, and on whom the Spirit abides, He will baptize with the Holy Spirit.”34 I have seen it and testify that He is the Son# 1:34 In some manuscripts: Chosen One. God's."
The first disciples of Jesus
35 The next day stood againthere John and with himtwo of his students.36 past themJesus passed. Seeing Him, John said, “Behold the Lamb of God!”
37 Hearing this, the two disciples followed Jesus.38 He looked around, and when he saw that they were following him, he asked them: “What do you want?”
"Rabbi # 1:38 See Rabbi's Dictionary.(it means “teacher”) where do you live# 1:38 Or: where you stopped? The same in Art. 39.? they said.
39 "Go Behind meand you will see,” he replied. They went (it was about four in the afternoon# 1:39 Lit.: it was about ten o'clock. In NC times, the day (as well as the night) was divided into 12 hours, while the length of the hour depended on the length of the day from sunrise to sunset. The end of the 6th hour always fell at 12 o'clock in the afternoon of our time.) and saw where He lives.The entire remainderthey spent that day with Jesus.
40 One of the two who heard what John said and followed Jesus was Andrew, the brother of Simon Peter.41 He immediately # 1:41 friend. possible trans.: he is the first . In this case, John, who writes about this, probably means that after that he himself also found his brother James. In some manuscripts:the next day, early in the morning.searched for his brother Simon and announced to him:Represent, we met # 1:41 Lit.: found; the same in Art. 43.Messiah?! (In translationfrom Hebrew"Messiah" means "Anointed# 1:41 Greek: Christ.»).
42 Andrew brought his brother to Jesus; He looked at him and said, "You are Simon, son of John# 1:42 In some manuscripts: son of Jonah.from now on your name will be Cephas" (which means "stone# 1:42 Greek: Peter . Both of these words ("Peter" and "Kepha") mean "stone" and are derived respectively from Greek and Aramaic.»).
Philip and Nathanael
43 The next day Jesus decided to go to Galilee. Meeting Philip, He called him: “Come with me# 1:43 Lit.: follow me.!»
44 (Philip was from Bethsaida, fromonecities with Andrei and Peter.)45 Philip sought out Nathanael and said to him, “We have found the One about whom Moses wrote in the Law andpredictedprophets: Jesus son of Joseph of Nazareth!”
A joint publication of the Institute for Bible Translation at the Zaoksky Theological Academy and the Biblical and Theological Institute of St. Apostle Andrew.
New modern translation of books Holy Scripture The Old and New Testaments were written by leading Russian scholars - biblical scholars and philologists of various Christian denominations, based on the latest scientific editions of ancient texts and the latest achievements of modern biblical studies.
Ed. M.P. Kulakov and M.M. Kulakova
Series "Modern Biblical Studies"
M.: BBI Publishing House, 2015. - 1856 p.: ill.
ISBN 978-5-89647-331-2
Bible - Books of the Holy Scriptures of the Old and New Testaments in modern Russian translation - From the preface
At different stages of the project, together with M. P. Kulakov and M. M. Kulakov, literary critic and stylist Valery Valentinovich Sergeev, Hebraist A. V. Bolotnikov, philologists I. V. Lobanov, V. S. Lyahu, E. G. Milyugina, biblical scholar A. S. Desnitsky (translator of most of the books of the Old Testament), translators M. V. Boryabina, M. A. Glebusko, L. P. Gunko, M. M. Kainova, L. V. Manevich, O. V. Pavlova, E. B. Rashkovsky, S. A. Romashko, E. M. Smorgunova and many others.
E. Yu. Vechkanov, A. V. Vozdvizhenskaya, V. G. Vozdvizhensky, A. R. Volkoslavskaya-Lyahu, T. A. Goryacheva, E. V. Zaitsev, S. A. Kibalnik, T. V. Lebedeva, N. N. Libenko, S. G. Mikushkina, I. A. Orlovskaya, A. V. Osokin, A. A. Pershin, E. B. Smagina, A. B. Somov, L. V. Syrovatko, D. S. Utamishi, K. G. Hawkins, G. G. Sholomovich.
Particularly significant and fruitful was the participation in our project of Russian and Western colleagues, members of the Board of Trustees and friends of the Institute, in particular D. Barrett (the cartographer who prepared the biblical maps in this edition), M. Bascom, B. Burdick, B. Biaggi, A. E. Bodrov, I. I. Velgosha, T. Wilson, D. Galusha, I. Ya. Grits, T. M. Gurubatam, R. Kait, V. A. Krupsky, A. I. Kulakova, L. S. Kulakova, D. Mackey, T. Pabst, Z. Plantak, H. Throne, V. Spence, M. Finlay, A. Stele.
Bible - Books of the Holy Scriptures of the Old and New Testaments in modern Russian translation - Review
And now another translation into modern Russian has come out, done at the proper level. It can be somewhat difficult for me to write a review about this translation as one of the participants in the project (I translated the prophetic and historical books of the Old Testament). And yet, I can talk about what is in this edition besides my own work.
Somewhat upsetting is the lack of an original name. The IBO translation is simply called "The Bible", the subtitle reads: " new translation into modern Russian. The publication of the RBO is also “The Bible. Modern Russian translation. And there was another edition, early 90s, which appropriated the name of "modern translation", but I do not mention it due to its low quality. And now we have another Russian Bible “in a modern translation”, as indicated on the cover. Yes, biblical translators for some reason skimp on the original titles.
I would call this Bible Zaokskaya, since the main work on it was carried out in the village of Zaoksky, Tula region, where the Institute for Bible Translation at the Adventist Academy is located (please do not confuse it with the Institute for Bible Translation in Moscow, which translates into non-Slavic languages of Russia and the CIS countries) . Unfortunately, it is precisely these explanations that have to be made from the outset to avoid confusion.
The preface describes in detail the history of this translation. For comparison: the IBO limited itself to general remarks about the methodology of its translation and did not say a word about who did it and why, as if the work was carried out in space by aliens. And the RBO, having briefly told about its translators, "did not notice" anything that was released between the Synodal translation and this new edition. And it did not explicitly present its principles to the reader: here was Synodal translation, now there will be a new one, and there is, in fact, nothing more to say.
The preface of the Zaokskaya Bible from the very beginning inscribes this project in the history of Russian translations of the Bible and tells in detail about the intentions and strategies of its creators. This is very important and allows you to evaluate the translation based on its own settings, and not someone else's abstract ideas about the beautiful.
The history of this translation is inextricably linked with the history of its initiator, M.P. Kulakov. His wonderful biography has already been written (Olga Suvorova, “We are only standing on the shore”) and it is not necessary to retell the events from his life, but it is important to understand why and how this idea itself arose. Mikhail Petrovich was from that generation of Soviet believers who survived very serious persecution, up to the present imprisonment.
In a country where there was no way to live a full life Christian life outside the tightly closed room with the curtains drawn, the biblical text became a kind of new home in which one could breathe freely. It was in all cases, of course, the Synodal translation, there were simply no others and there was nowhere for them to come from. But it was precisely the close attention to the text of the translation that showed how many ambiguities, stylistically awkward places and archaisms are in it. And most importantly, what did Mikhail Petrovich do when the time came religious freedom- Creation of a new translation, which would, if possible, be devoid of these shortcomings. He continued this work until the very end.
After the death of Mikhail Petrovich, the main work of his life (it’s even embarrassing to call him modern word“project”) was continued by his son, Mikhail Mikhailovich, and in this continuity you see similarities with the construction of medieval cathedrals, when generation after generation erected walls, and everyone knew that only his grandchildren or great-grandchildren would see the cathedral completed.
“Literally, as far as possible, and freely, as necessary” - this is how the founder defined his basic principle, this is how the whole team accepted it. But this is far from the first project in the world that has adopted it, moreover, the translations turn out to be quite different, because the ideas about the possibility and necessity of different people are also far from the same.
However, I would say that the main idea of this translation is not at all in the degree of literalness. It rather belongs to the field of stylistics: the translation departs from the clerical or ponderous turns of speech of the Synodal tradition, but at the same time carefully avoids vernacular and vulgarity and preserves everything from traditional terminology and phraseology that can be preserved without compromising understanding. He is emphatically old-fashioned, but this old-fashionedness is alien to indistinctness.
This is a rather conservative translation, as can be understood from archaisms: “so”, “so much”, etc. By themselves, the archaism and solemnity of style are not at all a lack of translation, they become one when they begin to interfere with an adequate understanding of the text, and this translation is generally free from such errors. The archaism here is extremely delicate, it eschews words and turns of speech that we will not find, for example, in the works of Pushkin included in school curriculum. This is indeed the Russian literary language in all its richness and diversity.
Perhaps the most obvious feature of this translation, which is clearly visible in this example (which, by the way, combines it with the IBO translation) is the use of italics for those words and expressions that are not in the original. By the way, there are noticeably more italics in the Zaoksky Bible, especially in poetry books: in the psalms they are found in about every second verse.
By the way, there are a lot of notes, and in general they are very successful. They explain the meaning of proper names or the associations they evoke in the original reader, provide background information, or explain the possible meaning of complex expressions in the original.
All this brings us to the thorny issue of the translator's objectivity. Yes, we are used to hearing that, ideally, a translator should be invisible, like window glass… but in practice, we know that really good translations are always authorial. When you read Shakespeare or Goethe in Pasternak's translations, the voice of Boris Leonidovich himself is heard no less than the author's voice. Of course, when the translator is in the same line of geniuses as the author, we are ready to agree with this, but even when this is not the case, we cannot escape from the individuality of style and exegetical decisions.
This translation was done by a large and complexly organized team, like most modern translations. But teamwork can be organized in different ways. Quite often, conflicts between members of such a team seriously complicate the work, and even jeopardize its final result.
Combining careful traditionalism with cautious innovation, the new translation seeks to dissuade those for whom the Bible is boring, archaic, incomprehensible and out of date, but at the same time eschews any radicalism. Its release will no doubt be a great event for all those who cherish the biblical text, and for many of those who have not yet met him, who may need such a translation.
It remains only to thank all those involved in the creation of the translation and congratulate them on the completion of the work. However, why with the end? Any good translation needs a second edition, and I think this one will be no exception.
Andrey Desnitsky
Doctor of Philology, historian, consultant of the Bible Translation Institute, Researcher Institute of Oriental Studies RAS.
Of course, the translation of the Transocean Bible is not without errors (for example, the transfer of the term μονογενής in John 1:18 as “incomparable”, and the absence in the footnotes to this verse of an important reading μονογενής θεός in the Sinaiticus, Vatican Codex, Codex Ephraim and papyrus, raises many questions. P66).
However, in general, the methodology of the new translation meets the needs of the modern reader, who, for the most part, does not sacralize the translation, but prefers an adequate understanding of the meaning of the sacred text. As for the poetics of the ancient text, it also needs literary adaptation in order to be perceived by the reader. Since both aspects of the problem were solved by the authors of the Zaokskaya Bible, there is no doubt that the new translation will take its rightful place among other translations of the Holy Scripture into Russian.
D. V. Tsolin, Candidate of Philological Sciences, Associate Professor, National University “Ostroh Academy”, Ukraine.
Addition 01/19/2016 - new files from DikBSD and VladMo
New files:
- 1 - combined translation of Kulakov (VZ and NZ - in one file).
- 2 - corrected file with the text of the OT.
- 3 - corrected file with text NT.
DikBSD corrected the formatting - introduced annotations in the form of subheadings, removed the superscript for chapter titles.
In some places I introduced the formatting of poems and quotes.
Now Annotations, made in the form of subheadings. different from the main text of the Bible.
Synodal translation, with all its undoubted merits, is not considered quite satisfactory today because of its well-known (obvious not only for specialists) shortcomings. The natural changes that have taken place in our language over more than a century, and the long absence of religious enlightenment in our country, have made these shortcomings sharply palpable. The vocabulary and syntax of this translation are no longer accessible to direct, so to speak, "spontaneous" perception. The modern reader in many cases cannot do without dictionaries in his efforts to comprehend the meaning of certain formulas of the translation that was published in 1876. This circumstance responds, of course, to a rationalistic “cooling” of the perception of that text, which, being spiritually uplifting by its nature, must not only be understood, but also experienced by the whole being of a pious reader.
In line with this understanding of the problem, we considered it possible to make our attempt to make a feasible contribution to the cause of introducing the Russian reader to the text of the New Testament and the staff of the Adventist Institute for Bible Translation, established in 1993 in Zaoksky. Driven by a high sense of responsibility for the cause to which they have devoted their knowledge and energy, the project participants have completed this translation of the New Testament into Russian from the original language, taking as a basis the widely accepted modern critical text of the original (4th revised edition of the United Bible Societies, Stuttgart , 1994).
The Institute's team of translators at all stages of work was aware that no real translation can equally satisfy all the requirements of different readers, which are diverse in nature. Nevertheless, the translators strove for a result that could, on the one hand, satisfy those who turn to Scripture for the first time, and, on the other hand, satisfy those who, seeing the Word of God in the Bible, are engaged in its in-depth study.
In this translation, addressed to the modern reader, words, phrases and idioms that are in living circulation are mainly used. Obsolete and archaic words and expressions are allowed only to the extent that they are necessary to convey the color of the narrative and to adequately represent the semantic shades of the phrase. At the same time, it was found expedient to refrain from using sharply modern, fleeting vocabulary and the same syntax, so as not to violate that regularity, natural simplicity and organic majesty of presentation that distinguish the metaphysically non-futile text of Scripture.
Having completed their first experience of translating the Bible into modern Russian, the staff of the Institute in Zaoksky intend to continue searching for the best approaches and solutions in translating the original text. Therefore, all those involved in the appearance of the completed translation will be grateful to our highly respected readers for any help they can provide with their comments, advice and suggestions aimed at improving the text now proposed for subsequent reprints.
P.S.: The translation was carried out mainly by representatives of the Seventh-day Adventist Church.
From the book of the Bible retold to older children the author Destunis Sofia
THE OLD TESTAMENT I. The Creation of the World and Man In the beginning God created the heavens and the earth. and the Spirit of God hovered over the waters. And God said, Let there be light; and there was light. And God saw the light, that it was good; and God separated the light from the darkness. And God called the light
From How the Bible Began [with Pictures] author author unknownWho gave us Old Testament? In the last chapter, we traced the history of the Bible from ancient times to the beginning of the printing age. We are in in general terms they saw when separate books of the Bible were born, on what material they were written - from clay tablets and papyrus
From the Bible in Pictures author bible From the book Questions to the Priest the author Shulyak SergeyOld Testament 1. It is true that for the Orthodox, sacred is primarily New Testament, but the Old is far from all? Question: Is it true that for the Orthodox, the New Testament is first of all sacred, but the Old Testament is far from all? Answers the priest Athanasius Gumerov,
From the book Handbook on Theology. SDA Bible Commentary Volume 12 author Seventh Day Adventist Christian ChurchA. The Old Testament The Old Testament uses different words to describe the concept of "sin," but four are used more often than others and have a deep meaning.
From the book Bible Topics author Serbian Nikolai Velimirovic5. The Old Testament The concept of the "old covenant" is explicitly mentioned only in 2 Cor. 3:14, but is implied when Paul speaks of "two covenants" in Gal. 4:24, as well as in his references to the "first covenant" in Hebrews (8:7,13; 9:1,15,18), the "second covenant" (9:7), and the "better covenant" (7 :22; 8:6).
From the book The Illustrated Bible of the authorB. The Old Testament When we realize how inseparably the entire New Testament links the resurrection of Jesus Christ to the resurrection of believers, we are not surprised that the Old Testament is not so explicit about the resurrection. In the New Testament and a specific image of the resurrection of believers, and
From the book of the Bible. Modern Russian translation (SRP, RBO) author bible1. The Old Testament The Old Testament is first mentioned in Ex. 19, where God tells Moses what He has already done for Israel. He delivered them from Egypt and made them His people (verse 4). Because God had done mighty things for Israel, He expected His people to be (1)
From the book of the Bible. Modern translation(BTI, per. Kulakov) author bible1. Old Testament God has always sent His grace to the world through individuals and His people Israel. They reveal His grace to the world and, in a sense, become mediators of blessings. Some people in the Bible embody true trust management.a.
From the book of the Bible. New Russian translation (NRT, RSJ, Biblica) author bibleOld Testament
From the book of the Bible. Synodal translation of the authorOld Testament The first day of creation. Genesis 1:1-5 In the beginning God created the heavens and the earth. The earth was formless and empty, and darkness was over the deep, and the Spirit of God hovered over the waters. And God said: let there be light. And there was light. And God saw the light, that it was good, and God separated the darkness. And God called the light
