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Greek Bible translation online. Hebrew Bible and Greek Bible: Interpretations of the Sacred Text

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4 θεός

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6 Βίβλος

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Abstracts

The translation of the Hebrew Bible into Greek is the first translation of a large body of literature 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 birth of the translation craft. The categories in which we are accustomed to classifying and evaluating translation techniques are inapplicable here. We are talking, for example, about literal and free translations. But the Septuagint is at the same time very literal - only not in the same way as the literal translations of the New Age, and very free - just not in the same way as the free translations of the Modern Age. Its authors had a different understanding of the task of a translator, different from ours.

There are many discrepancies between the canonical text of the Hebrew Bible and its Greek translation. Some of them are related to the fact that the Hebrew original, lying before the translators, was different from the text that was later canonized in Jewish tradition. But in most cases, discrepancies appeared during the translation process. Any translation of text from language to language is also a translation from one culture to another; the greater the distance between two cultures, the more noticeable it is. The gulf between the world of the Jewish Bible and the ancient world was huge, which led to a 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. The fact is that Orthodox tradition, which permeates our entire cultural heritage - iconography, 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 textological problems that, in theory, should concern only narrow specialists in the Septuagint. In Russian culture, exegetical Exegesis- interpretation of biblical texts. decisions made by the Jews of Alexandria more than two thousand years ago became the subject of heated controversy - for example, disputes over the synodal translation of the Bible.

Interview with a lecturer

Tell us why you started doing 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 became particularly 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 translator -vodchik, to the rest - as an editor). The questions of choosing one or another textual variant arose at every step, and each variant had its own story, often unsolved.

— What is the place of your subject in the modern world?

— The differences between the Greek Bible and the Hebrew Bible have always interested biblical scholars. But in the last quarter of a century, the study of the Septuagint is experiencing a real boom - in English-speaking countries, in Germany, France, Spain, Finland, serious research centers are emerging, translations of the Greek Bible into English, French, German, and Spanish are being published. The fact is that the focus of biblical scholarship for a long time was the search for the "original text" and "original meaning"; in such a perspective, later (even if two thousand years old, but still later!) Arrangements and translations of the Hebrew text were marginal and uninteresting. And somewhere since 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 make a stranger fall in love with your topic very quickly, how would you do it?

“I would simply invite him to read the Old Testament together, through the eyes of a historian and a philologist. It's amazingly interesting to trace how the biblical texts that have nourished and shaped our civilization for centuries were understood in different eras. How discrepancies arose between the Hebrew and Greek texts of the Bible, how these discrepancies were reflected in subsequent translations and in the controversy surrounding them.

— What was 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 see a clear mistake, misunderstanding. You look more closely - and you realize that it could not be 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. Some examples of this kind - it seems to me very beautiful, sometimes simply bewitching - I'm going to give in lectures. But now I will not talk about it, so as not to destroy the intrigue.

If you had the opportunity to tackle a completely different topic now, what would you choose and why?

— I dealt with many other topics, one way or another related to the Bible. For example, the history of the formation of the 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, the biblical texts are not only reinterpreted in later traditions - they themselves arise as a reinterpretation of historical memory.

I spent almost two decades 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 that I will return 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 particularly interested in the cognitive theory of metaphor; by the way, it is also very important for the hermeneutics of religious texts - for understanding the very language of religion, its nature.

Where to find out more

Sergei 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 cultures. ancient east and Hellenism.

Arkady Kovelman. "Hellenism and Jewish Culture" (2007)

This collection was written by the largest specialist in Judaism and the Hellenistic period and will allow you to find out how the collision of two cultures took place - Hebrew and Hellenistic.

Karen H. Jobes, Moises Silva. "Invitation to the Septuagint" (2000)

As for books that would introduce the reader to the problems of the Septuagint proper, the situation is worse. In English there is a whole range of different "introductions to the Septuagint" - from those designed for professional philologists to those intended for the widest audience. There are detailed and up-to-date "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. "Septuagint: The Ancient Greek Text of the Old Testament in the History of Religious Thought" (2013)

This monograph has just been published. It is not easy to read it: the point is not even so much in the need to know Hebrew and Ancient Greek well, but in the fact that the text of the Septuagint is considered here in a philosophical-theological perspective, which, in my opinion, is much more difficult to understand than a historical-philological one. an approach.

Emanuel Tov. "Textology of the Old Testament" (3rd ed., 2015)

From this book you can learn brief information about the Septuagint, its textual history, examples of its relationship with the Hebrew text. Tov is today the most famous specialist in the textual criticism of the Hebrew Bible; 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 Russian State Library and the Research Department of Rare Books of the Russian State Library prepared a mini-exhibition of three rare books from the library's funds.

The exhibition presents the German edition of the Tanakh (the Bible in Hebrew in the canonical Jewish configuration) of the 16th century; Psalter, printed in Venice by the Italian printer Aldus Manutius; as well as the first complete edition of the text of the Bible in Greek, prepared in the 16th century, also in the printing house of Alda Manutius.

On the fixed flyleaf - the name of the owner of the publication, Baron Gunzburg.

"The Sacred Way" is the complete voiced text of the Tanakh (Jewish Bible) edited by Elias Hutter. Hamburg, 1587

At the beginning of each book of the Bible, small parchment bookmarks protruding from the side trim are glued to the sheets.

Storage code TsVL RSL: Ginz 4/1839 (Gintsburg Collection)

"The Sacred Way" is the complete voiced text of the Tanakh (Jewish Bible) edited by Elias Hutter. Hamburg, 1587

The book is provided with an extensive Latin preface from the editor with an overview of the basics of biblical language and grammar tables.

Storage code TsVL RSL: Ginz 4/1839 (Gintsburg Collection)

"The Sacred Way" is the complete voiced text of the Tanakh (Jewish Bible) edited by Elias Hutter. Hamburg, 1587 Storage code TsVL RSL: Ginz 4/1839 (Gintsburg Collection)

"The Sacred Way" is the complete voiced text of the Tanakh (Jewish Bible) edited by Elias Hutter. Hamburg, 1587

On a separate sheet there are examples of the translation 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 scripts (including such exotics as Vandal), Icelandic , Czech, Polish, Croatian and Russian, which is here called Lingua Moscouitica and is depicted in a very archaic way.

Storage code TsVL RSL: Ginz 4/1839 (Gintsburg Collection)

"The Sacred Way" is the complete voiced text of the Tanakh (Jewish Bible) edited by Elias Hutter. Hamburg, 1587 Storage code TsVL RSL: Ginz 4/1839 (Gintsburg Collection)

Since the publication in 1994 of the interlinear translation of the Gospel of Luke and in 1997 of the Gospel of Matthew, the editors have received many letters of thanks from readers, which have become a great moral support to all those who have been working on editing, proofreading and printing the interlinear translation for many years. New Testament.

It can be seen from the letters that the translation found its way into educational institutions, self-education circles, religious associations, as well as 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 originally 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

Editor-in-Chief A. A. Alekseev

Editors: M. B. Babitskaya, D. I. Zakharova

Consultant on theological issues archim. Jannuary (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 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 Nestle, this text is a scholarly reconstruction of the Greek original based on the Vatican Codex. Reconstruction seeks to establish the true form of the text in which it first appeared, but it has greater reliability for the epoch 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 2nd-3rd 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 for New Testament Textual Studies (Institut fur neutestamentliche Text-forschung, Miinster/Westph.), this text has received exceptionally wide circulation. It is also of particular interest to translators because it is based on a valuable textual commentary: B.M. Metzger, 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

The refusal to publish Erasmus of Rotterdam (= Techtus receptus, hereinafter TR), which, as is commonly believed, serves as the basis of church-religious life and theological practice in Russia, needs to be explained. 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, began to become more common and supplanted other varieties of the text that existed in antiquity. This text itself also did not remain unchanged, the changes were especially significant in the 8th-10th centuries. during the transition of Byzantine writing from uncial to cursive (minuscule) and in the XII-XIV centuries. during the distribution of the so-called Jerusalem liturgical rule.

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 appeared relatively late, this reduces the value of the Byzantine text for the reconstruction of the New Testament original of the 1st century BC. Behind the Byzantine text, however, remains the authority of the historically attested form of the New Testament, which was and remains in constant church use.

As for the edition of Erasmus of Rotterdam, it is based on five random manuscripts of the 12th-13th centuries. (one for each part of the New Testament: Gospels, Acts of the Apostles, Cathedral Epistles, Epistles of the Apostle Paul and the Apocalypse), which were 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, made many corrections to the text (philological conjectures); thus, TR is one of the possible forms of the Byzantine text, but by no means the only possible one. When starting to work on the interlinear translation, its participants came to the conclusion that there is no reason to stick with the individual features that TR has, nor is there a 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 into Church Slavonic or Russian accepted in Russia was made directly from TR.

Indeed, the first Slavic translation, made in the 9th century. Sts. Cyril and Methodius, changed over the next centuries (in particular, and under the influence of constant corrections in various Greek manuscripts), until it acquired its final form in the middle. 14th century (Athos edition). In this form, it began to be published from the middle of the 16th century; it was also published as part of the Ostroh Bible of 1580-81. and the Elizabethan Bible of 1751, to which all further reprints of the Church Slavonic text, adopted today in Orthodox worship. Thus, the Church Slavonic text of the New Testament emerged and stabilized on the basis of the Byzantine tradition long before the publication of the TR in 1516.

In 1876, the first complete text of the Holy Scriptures in Russian (usually called the Synodal Translation) was published, which was intended for St. Synod for "home edifying reading". Over time, this translation received a church-religious meaning in the Protestant environment, as well as a relatively modest use in Russian theological science, which more readily uses the Greek original. Translation of the New Testament in the composition Synodal Bible in general, it retains the orientation towards Byzantine sources, characteristic of the Russian tradition, and very accurately follows the Church Slavonic text.

This translation, however, is by no means an exact rendering of the TR, as we see in modern European translations, such as the German translation of Martin Luther (1524) or the English translation of 1611 (the so-called King James Version). The question of the Greek basis of the Synodal translation is still to be investigated; With its critical apparatus (see section II 2 about it), this publication is intended to contribute to its solution.

Thus, being connected with the Byzantine text, our domestic tradition is not directly dependent on the specific form of the Byzantine text that Erasmus of Rotterdam published in 1516. 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. In this case, textual problems are of more scientific and cognitive than practical significance.

II. STRUCTURE OF THE EDITION

1. Material layout

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 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 gives correspondences to such words without any special markings.

3. Words of the Greek text omitted in the translation are marked in the interlinear Russian text with a hyphen (-). This applies mainly 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-prepositional 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 proper names, personal and possessive pronouns when they are used to refer to God, the Persons of the Holy Trinity and the Mother of Jesus Christ, as well as some nouns that denote important confessional concepts, the Jerusalem Temple and books of Holy Scripture (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 - to the Russian Synodal translation.

9. In certain cases, under the line of the literal Russian translation, another line is printed with the literary form of the translation. This is usually done in the literal transmission of Greek syntactic constructions (see about them below, section III 4.3) and in semantic semitisms, not uncommon for the Greek of the New Testament, as well as to clarify the meaning of individual pronouns or statements.

10. Discrepancies in the Greek text are translated literally, but without the sublinear arrangement of the translation.

11. The coherent Russian text printed in columns is the Synodal Translation (1876, see above in Chapter I).

2. Discrepancies in the Greek text

In the footnotes of the edition, discrepancies in the Greek text are given (with a corresponding translation), which explain the readings of the Russian Synodal text in the event that the Greek text taken as a basis does not explain it. If these discrepancies are not given, the reader may get the wrong impression about the principles of the textual work of the authors of the Synodal translation, about the Greek basis that they used (cf. above in Chapter I).

Variants of the Greek text are taken 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 qui dicitur Receptus, ex prima editione Elzeviriana (Lugduni Batavorum anno 1624 impressa) depromptus. Variants from this edition are marked in the device with the abbreviation TR;

2. Novum Testamentum Graece post Eberhard et Erwin Nestle editione vicesima septima revisa communiter ediderunt Barbara et Kurt Aland, Johannes Karavidopoulos, 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 indicated by the Gothic letter $R (Majority text, "the text of the majority" - this is how the Byzantine text is conventionally designated in modern New Testament textology). If the variant does not characterize the Byzantine tradition as a whole or belongs to manuscripts that are not included in it at all, it is placed without any designation.

In the apparatus for the text of the Apocalypse, the Gothic letter is used with two additional indices: $RA denotes a group of Greek manuscripts containing the interpretations of Andrew of Caesarea on the Apocalypse, Shk denotes manuscripts without interpretations belonging to the general Byzantine tradition (Koine). If the reading is characteristic of 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 by which this is done are discussed below. As for the lexico-semantic side of interlinear translation, it is characterized by the following features:

1. The desire to convey the same word of the Greek original or the same meaning of a polysemantic word with the same word of the Russian translation. Of course, this desire 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 inner form of the word. In accordance with this, preference is given to those Russian correspondences that are closer to the Greek form in terms of word formation, i.e. for words with prefixes, prefix equivalents are searched for, the nest of cognate words of the original is translated, if possible, by cognate words, etc. In accordance with this, for religiously colored words, whenever possible, preference is given to non-terminological translation, which serves to reveal their inner form, cf. translation of the word eyboksh (Mt 11.26) good intention, in Synodal translation favor; ojiooyetv (Lk 12.8) recognize, Syn. confess; KT|ptiaaeiv (Mk 1.4) 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 embarrassed by the tongue-tied interlinear.

FOREWORD

This book is dedicated to brothers and sisters in Christ who believe in my ability and have fellowship with me in teaching God's truth.

It is impossible to overestimate the blessing that the Creator of the universe bestowed on mankind - the written transmission of His will in the Holy Scriptures.

One of the amazing things about the Bible is its ability to convey the meaning of God's sacred message in any language into which it is translated. No book is so well adapted to the hundreds of languages spoken by people living in this world. However, no translation can fully convey all the richness of the original language. It is not always possible to reproduce the subtle shades of meaning and thought when they are transmitted by means of another language. For this reason, there are countless "nuggets" hidden from a superficial glance, which are eager to reveal themselves to the attentive reader of the Book of Books.

The Greek text of the New Testament has quite accurately been called the greatest treasure in the collection of all world literature. Initially New Testament was written in Koine Greek, which was spoken simple people in the first century. Koine Greek is the most accurate instrument for the expression of human thought that has ever existed in our world. It is not surprising, therefore, that the providence of God chose this very medium for the transmission of the heavenly revelation to mankind.

Some people think that learning Greek may be of interest only to researchers. There are such "spiritual" persons who would like to keep this opinion in order to have some mysterious power over non-specialists. It is sad that many people are put off by Greek simply because it is an ancient foreign language. Such fear deprives a person of all those riches that the Greek text of the New Testament contains.

The well-known scholar A. T. Robertson urged non-specialists to learn how to study the Greek text of the New Testament. He said that "knowledge of the Greek language is available to everyone to one degree or another." I agree with this statement. There are so many tools and methods of study today that even the average person who wants to explore the treasures of God's word can have the opportunity. I wrote this book for this very purpose. Its purpose is to show you how you can dive into the richness of the original text of the New Testament on your own. New horizons will open before you if you start studying it.

Special thanks to Betty, Jared and Jason Jackson, John Hanson, and Harry Brantley for reading the manuscript and helpful suggestions.

Wayne Jackson

Chapter 1. God proclaimed - 261
Chapter 2 Building Blocks - 269
Chapter 3 Verb moods - 277
Chapter 4 Voice of the verb - 283
Chapter 5 Average pledge, or Personal interest - 287
Chapter 6 Verb type - 297
Chapter 7 Long actions - 305
Chapter 8 Perfect - 315
Chapter 9"Shifting gears" - 325
Chapter 10"Pointing finger" and warnings .... — 333
Chapter 11 Relationships - 343
Chapter 12"Twins" - 355
Chapter 13 Alphabet and dictionaries - 365
Bibliography - 369
Index of verses - 375

Returning from the 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 true God. Alexander gave the Jews freedom from taxes every seventh year. This year was called the Sabbath year by the Jewish people. When it came, according to the law of Moses, the Jews were not supposed to sow and harvest, 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 loyalty of the Jews to their religion and the true God.

However, the age of Alexander the Great, full of amazing victories, did not last very 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 succession wars 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 under the rule of the Egyptians.

It was a relatively calm and peaceful time. The 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 Mediterranean coast. Wherever they were, they did not change their faith and worshiped the true God. Jews built prayer houses- synagogues where they gathered for common prayer and reading Holy Scripture. Gentiles were also allowed into 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 II Philadelphus. At his request, the original of the Holy Scriptures and seventy learned Jews were sent from Jerusalem, who were to become translators. The translation was successfully made and later received the name "Septuagint", which is translated from Latin means seventy.

An amazing tradition is connected with the Septuagint, kept Christian Church. According to him, each of the seventy translators was seated in a separate room and had to present their own version of the translated text. When they finished their work, the sages who compared their translations noted with amazement that they were all exactly the same! So they were convinced that the hand of the interpreters was led by the Lord Himself.

The reading of 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 immaculate Virgin would give birth to a Son, and His birth would mean that from now on God would be 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. 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 the Cross.

10.03.2021

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Abstracts

Interview with a lecturer

Tell us why you started doing this particular topic?

— What is the place of your subject in the modern world?

- If you had to make a stranger fall in love with your topic very quickly, how would you do it?

— What was the most interesting thing you learned while working with your material?

If you had the opportunity to tackle a completely different topic now, what would you choose and why?

Where to find out more

Sergei Averintsev. "Greek "literature" and Middle Eastern "literature"" (collection "Rhetoric and the origins of the European literary tradition", 1996)

Arkady Kovelman. "Hellenism and Jewish Culture" (2007)

Karen H. Jobes, Moises Silva. "Invitation to the Septuagint" (2000)

Ilya Vevyurko. "Septuagint: The Ancient Greek Text of the Old Testament in the History of Religious Thought" (2013)

Emanuel Tov. "Textology of the Old Testament" (3rd ed., 2015)

Exhibition for the lecture

New Testament in Greek with interlinear translation into Russian

New Testament in Greek with interlinear translation into Russian - Introduction

FOREWORD