Understanding the Greek of the New Testament. Bible

Which of the ancient texts should be preferred? Critical apparatus...

“Since the beginning of this century, the edition of the Greek New Testament, prepared by the famous German researcher Eberhard Nestle, has become especially widespread in the world. Eberhard first published his critical edition in 1898 and before his death in 1913, he published 9 editions. Then his work continued by son Erwin, who over the past 40 years has prepared 12 more editions. The publications were published in different Western countries, but most of them were published in Germany. The sheer number of editions published by Nestlé (father and son) shows that the text they offer enjoys enormous confidence in the country. world communities. Since 1904, this edition has been adopted by the British and Foreign Bible Society to replace the “Textus receptus” and since then has formed the basis of all missionary translations published in the world. The latest edition (at that time the 21st) was published by Erwin Nestle in 1952. in Stuttgart."

Journal of the Moscow Patriarchate 1956.

Currently, the publishing house has already published the 28th edition for a wide range of readers.

But the main idea, on the other hand, comes down to the fact that “ the most perfect and most accurate and closest to the original original of the New Testament Scriptures“is the “consolidated critical Greek text of the New Testament” accepted in the Protestant West (ed. by Eb. Nestle), since it is built on the “most ancient and authoritative” manuscripts (meaning Codex Sinaiticus and Vaticanus). As for the text, preserved by the Eastern Church from ancient times, then, according to Protestant critics, this text has many defects and errors and is not trustworthy, since it is attested, although numerous, by later manuscripts...

As can be seen from the preface of the publication in question, Eberhard Nestle, releasing his first edition in 1898, had the goal instead of the then widespread « Textus receptus» offernew textas a result of scientific textual research of the 19th century. Therefore, he deliberately refused to give his own edition of the text, based on a subjective assessment of various readings, and took as a basis the largest scientific publications of the 19th century: the Leipzig 8th edition of Tischendorf (I. 1869 and II. 1872) and the English by Westcott and Hort (London, 1881 and 1886). In order to have a majority in cases where these publications disagreed with each other, he also attracted the compilation edition of Weymouth (London, 1886) and accepted into the text the readings presented by the two editions. Starting from the 3rd edition (1901), Eb. Nestle turned instead of Weymouth to the Weiss edition prepared at that time (Leipzig. 1894-1900), so that now his text turned out to be built on the basis of the editions of Tischendorf, Hort and Weiss (THW).

It seemed to Eberhard Nestle that a comparison of the three most important critical publications of the 19th century produced a text of a possibly objective nature. However, he was aware that this text was characterized by a certain one-sidedness, since all three editions compared were based on Egyptian uncials, with Hort and Weiss giving preference to the Vatican Codex, and Tischendorf to the Sinaiticus that he discovered. Therefore, Eb. Nestle cited other most important readings in an interlinear textual-critical apparatus, indicating the main handwritten witnesses. Thus, for the Gospels and the Acts of the Apostles, he placed interlinear readings of the so-called “Western” text, represented by the Codex Beza (D), as well as Old Latin and Old Syrian translations and some papyri. It is clear that the number of such problematic readings increased with each edition, and the need to revise some provisions was brewing. Eb. Nestle intended to make a significant revision of his edition after the appearance of G. von-Soden's edition (1913), but died in the same year. His son Erwin continued his scientific and critical publishing activities. The latter, during the First World War and in the post-war years, published several publications, in which he limited himself to small improvements suggested to him by various people.

The 13th (1927), 16th (1936) and the 21st (1952) editions we are considering underwent more significant revision. However, here too the changes affected mainly the critical apparatus.

Some textual corrections in the latest editions do not affect the essential aspects of the text at all and can be summarized as follows:

The Greek spelling was streamlined, which in the first twelve editions adhered to the Greek writers of the 4th-5th centuries. Now it is established in accordance with philological data of the 1st century. Improvements have affected such aspects as: stress, aspiration, signature iota, writing with a small letterχριστος but with greatΜεσσια , replacementει signι and etc.

Changes have been made in dividing the text into segments according to semantic meaning.

Signs have been introduced into the text that indicate the reading options given in the interlinear critical apparatus.

Thus, leaving the text without significant changes, Erwin Nestle in his latest editions paid special attention to streamlining the scientific-critical apparatus. This device is placed at the bottom of the text and deserves special attention, since it constitutes the main advantage of the publication.

Using the experience of all previous scientific-critical publications, Nestle in his apparatus gives a clear and almost exhaustive picture of the history of the New Testament text and the state of the textual problem at a given time. Here are all the readings that were not accepted by the publisher into the text, but which are represented by known types of texts and reviews or individual ancient manuscripts. In the latter case, special attention is paid to newly discovered manuscripts.

In listing the evidence supporting the readings, the Greek manuscripts are named first, then the translations, and finally the church writers. Since modern criticism operates not with individual codes, but with types of texts established as a result of the classification of manuscript sources according to the degree of their internal relationship and geographical proximity, in the apparatus, with the help of special notations, references are first made not to individual manuscripts, but to entire groups of evidence or types texts. These designations or sigils were borrowed by the publisher from Soden, who most fully developed the type system. These are the symbols N and K, printed in bold. The first of these marks the Hesychian or Egyptian textual form (B-text). The second (K) denotes a textual reviewΚοινη or Antioch (A-text), which subsequently became widespread. The third form of the text, designated sigla I by Soden and called Jerusalem, but better known as "Western" text(D-text), was not used by the publisher, since its representatives differ and therefore they are listed separately (code D, Old Latin and Old Syriac translations). For the Caesarea textual type, the main representative is taken - codex Θ.

Of the individual manuscripts, only the most ancient ones are named: the most important papyri, newly found fragments of majuscules, known uncials - aleph, B, C, D, E, L, P. Of the minuscules, very few are mentioned (33, 614) and occasionally some lectionaries (39, 47). The order of evidence given in favor of a particular reading is usually as follows: first, papyri (P with Gregory's numbers), then the H-review or its individual representatives, then the K-review and, finally, other witnesses (D, Θ, W, L, 33, etc.) - The designations of the manuscripts are borrowed from Gregory. The preface of the publication contains a list of the most important manuscripts (papyri, uncials) indicating their antiquity, name, place of writing and content.

Thus, the critical apparatus of Nestlé’s edition makes it possible to get an idea not only of all the most important discrepancies in the New Testament text and their main handwritten guarantors, but also of the opinions of the newest publishers regarding these discrepancies. This is the undoubted advantage of the publication in question.

Turning to the text itself, offered by the Nestlé edition, we must recall that in many scientific circles this text is considered as the latest achievement of New Testament textual criticism and, therefore, as the closest to the original. Therefore, in order to better clarify its scientific significance and value, we consider it necessary to first briefly look at the current state of textual-critical biblical scholarship in the West.

James 1:22-23

... Be doers of the Word Word

In another reading - the Law.(critical apparatus)

... Be ye doers of the Law, and not the hearers only, deceiving themselves. For whoever listens Law and does not fulfill it, he is like a man examining the natural features of his face in a mirror...

Here we can use any of the meanings, because in verse 25 we will see the correspondence to this:

But who will delve intoLawperfect,Lawfreedom, and will remain in it, he, being not a forgetful listener, but a doer of the work, is blessed will be in action.

And this does not contradict the basic teaching:

1 John 2:7

There is an ancient commandmentWord, which you heard from the beginning.

The role of texts A And INnot for opposition in opposition and contradiction, as “some” are trying to convince the reader, but for research and research towards understanding...

For example, from the recently acquired early texts of 1 Peter 5:1, there is the presence of a bright interchangeable addition - Christ and GOD. Where is the text with meaning?GODis more ancient ( θεοῦ p72, III). And besides, both options are correct!

1 Peter 5:1

suffering GodAnd...

I implore your shepherds, co-shepherd and witnesssuffering of Christ And...

The Old Testament was translated into Greek quite early. This translation is called the translation of the Seventy (LXX), or Septuagint (Septuaginta), which in Latin means seventy. The basis for this name lies in the legend about the origin of this translation. They say that the Egyptian pharaoh Ptolemy II Philadelphus (285 or 282 - 246 BC), having learned from Demetrius of Phaleron, who was in charge of the royal book depository, about the existence of the Scriptures of Moses in Judea, decided to organize the translation of the Law into Greek and the delivery of books to Library of Alexandria. To this end, Ptolemy sent a letter to the Jerusalem high priest Eleazar: “Wanting to please all the Jews living on earth, I decided to begin translating your Law and, having translated it from Hebrew into Greek, place this book among the works of my library. Therefore, you will do well if you choose six elderly men from each tribe, who, due to the length of their studies in the laws, are very experienced in them and would be able to translate it accurately. I believe that this work will earn me the greatest glory. Therefore, I am sending you for negotiations regarding this […] Andrei and Aristaeus, who both enjoy the greatest honor in my eyes.” And then 72 people (or 70) settled on the island of Pharos, where each one translated the entire text of the Pentateuch alone within 72 days; and, although the translators were isolated from each other, all 72 texts (or 70) turned out to be word for word identical ( Philo. Vita Mosis.2; Josephus Flavius. Antiquitas Judaeorum.XII.2; Irenaeus. Adversum haereses.III.15; Clementus Alexandrus. Stromata.I - II).

This entire story is based on a work known in literature as Letter of Aristaeus to Philocrates, the falsity of which is currently beyond doubt. (It was compiled no earlier than the middle of the 2nd century BC.) In fact, the history of the emergence of the Septuagint is different. In the last centuries BC there was a colony of Jews in Alexandria. They forgot their native language, and Greek became their language, so that the original text of the Tanakh became inaccessible to them, and a need arose for its Greek translation. Therefore, translations of various Old Testament books gradually appeared, resulting in the Septuagint. Probably, the complete translation was carried out only in the 1st century. BC. And the composition of the books of the Septuagint, including the so-called deuterocanonical books, was formed no earlier than the 1st century AD.

Around 129 AD Jewish proselyte Aquila, originally from Pontus, and in the first half of the 2nd century AD. Samaritan Symmachus, who belonged to the Christian movement of the Ebionites ( Eusebius. Historia ecclesiastica.VI.17), translated the Tanakh in its proto-Masoretic version into Greek. Around 181 AD The Tanakh was also translated into Greek by the Ebionite (later converted to Judaism) Theodotion, born in Ephesus (Ephesus) ( Irenaeus. Adversum haereses.III.21:1; Eusebius. Historia ecclesiastica.III.8; Epiphanius.De Mensuris.14:17).

In the 3rd century, Origen attempted to create a critical text of the Septuagint. He owns Hexapla- an edition of the Old Testament, in which in six parallel columns the following were placed: 1) the Masoretic text in Hebrew writing; 2) the Masoretic text in Hebrew, but in Greek writing; 3) translation of Aquila; 4) translation of Symmachus; 5) Septuagint; 6) translation of Theodotion ( Eusebius. Historia ecclesiastica.VI.16:1-4). This grandiose work in 50 volumes has hardly survived.

According to Epiphanius, Aquila made his translation with special hatred of Christians; Jerome, on the contrary, believed that “Aquila was not in the spirit of debate, as some think, but carefully translated from word to word.”

Online Bible study.
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.
And there are translations with Strong's numbers. It is made clearly and conveniently, it is possible to simultaneously view a verse in many translations.

Manuscript

https:// manuscript-bible.ru

Russian language

Interlinear translation of the Old and New Testaments and the Synodal translation of the Bible with parallel passages and links. Not many functions. Just the text of the Bible in Greek with interlinear translation, click on the words and get the meanings.

http://www.

Russian language

★★★★ ☆

Bible with translation into Greek and Hebrew.
Bible text with interlinear translation, parallel text next to it.
More than 20 versions of the Bible in Russian and other languages.

The program can:

• See interlinear translation of the Bible
• Get information about each Greek or Hebrew word, namely: spelling, morphology, phonetic transcription, audio sound of the root word, possible translations, dictionary definition from the Greek-Russian symphony.
• Compare several of the most accurate (according to the author of the program) modern translations
• Perform a quick text search of all books

The program includes:

• Interlinear translation of the New Testament into Russian by Alexey 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 inserts from the dictionaries of Dvoretsky, Weisman, Newman, as well as other less significant sources.
• A symphony of numbers by James Strong.
• Audio recordings of the pronunciation of Hebrew and Greek words.
• JavaScript function from A. Vinokurov's reference book, generating a phonetic transcription of a Greek word according to Erasmus of Rotterdam.
• JS Framework Sencha distributed by GNU.

We click on a verse and a layout of all the words of the verse appears, click on any one and we get a more detailed interpretation, some even have an audio file to listen to the pronunciation. The site is made on Ajax, so everything happens quickly and pleasantly. The site has no advertising, all the space is occupied exclusively for business.

Links to poems

You can put a link to any place in the New Testament. 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. Possibility of adding modules from Bible Quotes. When you purchase the program, you get a free application for Adroid or iPhone.

ABC

https:// azbyka.ru/biblia

Russian language

The Bible in Church Slavonic, Russian, Greek, Hebrew, Latin, English and other languages.
You don’t have to study it, all the menus are on the screen at once.
The main thing is that you can add parallel translations, although all at once.
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 put a database that is working on the Internet, and the design is not necessary.

• 166 Bible translations, 3 Russian translations, many English...
• Easily open your translation by clicking on your country's flag.
• You can look at 1 verse in different translations, the interpretation of each word of the original language (interpretation in English).
• If you know English, a huge library of interpretations is at your service.
• Biblical maps are of fairly good quality, if this quality is not enough for you, at the same time it is suggested to look at the same place marked on Google Map.
• You can look at several translations in parallel: English versions, Scandinavian ones...
• There is a page on weight and length measures, also in English.
• Many beautiful illustrations: drawings and photographs.

Book of Matthew.

Chapter 1
1 This is the genealogy of Jesus Christ, Coming from the line of David, Born of the line of Abraham.
2 Abraham was the father of Isaac. Isaac was the father of Jacob, Jacob was the father of Judah and his brothers.
3 Judah was the father of Perez and Zehra, whose mother was Tamar. Perez was the father of Hezrom, Hezrom was the father of Aram.
4 Aram was the father of Abinadab. Amminadab was the father of Nahshon. Nahshon was the father of Salmon.
5 Salmon was the father of Boaz, whose mother was Rahab. Boaz was the father of Obed, 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 Uriah's wife.
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. Jehoram 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 Joachim. Joachim was the father of Jehoiachin and his brothers. (This was during the migration of the people of Israel to Babylon.)
12 After the exile to Babylon, Jeconiah was the father of Shealtiel, Shealtiel was the father of Zerubbabel.
13 Zerubbabel was the father of Abihu, Abihu 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 Elihu.
15 Eliud 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 was born Jesus, who is called Christ.
17 In all there were fourteen generations between Abraham and David, and fourteen generations between David and the exile in Babylon, and fourteen generations between the exile in 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 took place, 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 expose her to public humiliation, so he decided to end 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 she has conceived is of the Holy Spirit.
21 And she will bear a son, and you will name Him Jesus, for He will save His people from their 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 did as the angel of the Lord commanded and took Mary into his house as his wife,
25 But he kept her virginity until she gave birth to a son. Joseph named 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 the sky and we came to worship Him.”
3 When King Herod heard this, he was greatly alarmed, and the inhabitants of Jerusalem were alarmed along with him.
4 Then Herod gathered all the chief 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 is written by the prophet:
6 You, Bethlehem, in the land of Judah, are by no means the last among the rulers of the Jews, for from 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 the star appeared in the sky.
8 Then he sent them to Bethlehem and said, “Go and inquire in detail about the Child. And when you find Him, tell me so that I too can go and worship Him.”
9 They listened to the king and went away, and the star that they saw shining in the sky in the east moved ahead of them until it stopped over the place where the Child was.
10 When the wise men saw the star, they 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 chests 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 went back to their country by another road.
13 After they had left, an angel of the Lord appeared to Joseph in a dream and said, “Get up, take the Child and His Mother and flee to Egypt. Stay there until I let you know, for Herod will look for the Child to kill Him.”
14 Joseph arose, took the Child and His Mother by night, and left for Egypt.
15 He remained there until the death of Herod. This happened to fulfill what the Lord said through the mouth of the prophet: “I called My Son out of Egypt.”
16 Then Herod, seeing that the wise men had deceived him, flew into a rage and ordered the death of all the male children in Bethlehem and the area from two years old and under (determining the age from what the wise men told him).
17 Then what was spoken by the mouth of the prophet Jeremiah was fulfilled:
18 “A cry was heard in Rama, the sounds of sobs and great sadness. It is Rachel crying 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 Child and His Mother and go to the land of Israel, for those who tried to destroy the Child are dead.”
21 Joseph arose, took the child and his mother, and departed for the land of Israel.
22 Having heard that Archelaus ruled Judea instead of Herod his father, Joseph was afraid to return there, but, having received a warning from God in a dream, he went to the outskirts of Galilee.
23 When he arrived there, he settled in a city called Nazareth. Joseph made sure that the prophet’s predictions that they would call Him a 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.”

Since the publication of the interlinear translation of the Gospel of Luke in 1994 and the Gospel of Matthew in 1997, the editors have received many letters of gratitude 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 New Testament.

It is clear from the letters that the 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 originally thought; 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. 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 Karavidopoulos, 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 is taken from the 4th edition of the Greek New Testament of the United Bible Societies (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. United Bible Societies. Stuttgart 1993.) First published in 1898 by Eberhard Nestle, this text is a scientific reconstruction of the Greek original, based on the Vatican Code. The reconstruction seeks to establish the true form of the text in which it first appeared, but it has greater 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 papyri of the 2nd-3rd centuries, however, their testimony is largely fragmentary, so that only reconstructions of individual readings can be made on their basis.

Thanks to numerous publications of the United Bible Societies, as well as the Institute of New Testament Textual Studies (Institut fur neutestamentliche Text-forschung, Miinster/Westph.), this text has received extremely 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

What needs explanation is the refusal to publish Erasmus of Rotterdam (= Techtus receptus, hereinafter TR), which, as is commonly believed, serves as the basis for church-religious life and theological practice in Russia. There are certain reasons for this decision.

As is known, after the official recognition of Christianity in the 4th century. that Greek text of the New Testament, which was used in the worship of Constantinople, began to become increasingly widespread and replaced 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 the uncial script to cursive writing (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 was and remains in constant ecclesiastical 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: the Gospels, the Acts of the Apostles, the Council Epistles, the Epistles of the Apostle Paul and the Apocalypse), which were made 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 (philological conjectures) to the text; thus, TR is one of the possible forms of the Byzantine text, but not the only possible one. When starting to work on the interlinear translation, its participants came to the conclusion that there was no reason to stick to the individual characteristics that TR possesses, just as there was no reliable scientific procedure for identifying these characteristics 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 are made directly from TR.

Indeed, the first Slavic translation, made in the 9th century. St. Cyril and Methodius, was modified over the next centuries (in particular, and under the influence of constant corrections on various Greek manuscripts), until it acquired its final form in the middle. XIV century (Athos edition). It began to be published in this form from the middle of the 16th century, and was also published as part of the Ostrog Bible of 1580-81. and the Elizabethan Bible of 1751, to which all further reprints of the Church Slavonic text, accepted 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 time of publication of TR in 1516.

In 1876, the first complete text of the Holy Scriptures was published in Russian (usually called the Synodal translation), which was intended for St. Synod for “home edifying reading.” Over time, this translation acquired ecclesiastical and religious significance in the Protestant environment, as well as a relatively modest application in Russian theological science, which more readily uses the Greek original. The translation of the New Testament as part of the Synodal Bible, in general, maintains the characteristic orientation of the Russian tradition towards 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 modern European translations, such as Martin Luther's German translation (1524) or the English 1611 version (the so-called King James Version). The question of the Greek basis of the Synodal translation still awaits further research; 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 domestic tradition is not directly dependent on the specific form of the Byzantine text that Erasmus of Rotterdam published in 1516. But we must also be aware of the fact that there are practically no theologically significant discrepancies between editions of the Greek New Testament text, no matter how many there have been since 1516. Textual issues in this case have more scientific and educational significance than practical significance.

II. PUBLICATION STRUCTURE

1. Material arrangement

1.Russian words are placed under the corresponding Greek words so that the initial characters 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 (for example, Luke 22.58; see also section III 4.5).

2. Some words in 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 corresponds to such words without any special markings.

3. Words of the Greek text omitted during translation are marked in the interlinear Russian text with a hyphen (-). This applies mainly to the article.

4. 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 differences 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 designate God, the Persons of the Holy Trinity and the Mother of Jesus Christ, as well as some nouns denoting important religious 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 ones correspond to the Russian Synodal translation.

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

10. Various readings of the Greek text are translated literally, but without interlinear translation.

11. The coherent Russian text printed in a column is the Synodal translation (1876, see above in Chapter I).

2. Variations in the Greek text

In the footnotes of the edition, discrepancies in the Greek text are given (with appropriate 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 cited, 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).

Variations 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 scientific editions: Textus qui dicitur Receptus, ex prima editione Elzeviriana (Lugduni Batavorum anno 1624 impressa) depromptus. Variants from this edition are marked in the apparatus with 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 designated by the Gothic letter $R (Majority text, “text of the majority” - this is how the Byzantine text is conventionally designated in modern textual criticism of the New Testament). If the option 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 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. An 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 purpose are discussed below. As for the lexical-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 internal form of the word. In accordance with this, preference is given to those Russian correspondences that, in word-formation terms, are closer to the Greek form, i.e. for words with prefixes, prefix equivalents are searched for, a nest of cognate words of the original is translated, if possible, with 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 internal form, cf. translation of the word eyboksh (Matthew 11.26) good intention, in the Synodal translation goodwill; ojio^oyetv (Luke 12.8) acknowledge, Sin. confess; KT|ptiaaeiv (Mk 1.4) proclaim, Syn. preach.

3. It should be emphasized that interlinear translation does not seek to solve stylistic problems that arise during the literary translation of the New Testament text, and the reader should not be embarrassed by the tongue-tiedness of the interlinear translation.