The history of translations of the Bible into English falls into two periods: the Middle Ages and the Modern Age.
Middle Ages
Old English period. From the 7th century, when the Anglo-Saxons were converted to Christianity, until the Reformation, the only Bible that was considered authoritative in Britain was the Vulgate.
The earliest attempts to translate the Bible into Anglo-Saxon cannot, strictly speaking, be called translations. These were loose verse retellings of well-known biblical stories. One ancient manuscript contains poems formerly attributed to the monk and poet Caedmon of Whitby (flourished c. 670), but now attributed to the 9th or early 10th century. Another corpus of rhythmic paraphrases is attributed to Cynewulf, who lived approximately in the same era as Caedmon.
The first attempts at a true translation of the Bible were made in the 8th century. Bishop Aldhelm of Sherborne (d. 709) - probably the author of the translation of the Psalter. Bede the Venerable (673-735) translated the Lord's Prayer and part of the Gospel of John. King Alfred (849–899) translated the Ten Commandments and a number of other biblical texts.
The manuscript known as the Vespasian Psalter, written c. 825, contains the earliest example of a particular type of translation called "glossa". The glosses were supposed to serve as an aid to the clergy and fit between the lines of the Latin text. They often followed the Latin word order, which was quite different from the Anglo-Saxon word order. Around 950, one gloss was inserted into a lavishly illuminated manuscript (the so-called Lindisfarne Gospels), the Latin text of which was written ca. 700. Soon after this, similar glosses began to be inscribed in other manuscripts.
By the end of the 10th c. There have already been many translations. The West Saxon Gospels (10th century) are a complete translation of the gospels, possibly by three translators. Around 990, Elfric, famous for his learning, translated several books of the Old Testament, including the entire Pentateuch, the books of Joshua, Judges, Kings, and several books from the Old Testament apocrypha. His translations, often strayed into prose retelling, he often inserted into sermons. Ælfric's work, the West Saxon Gospels, and numerous translations of the Psalter are all that was done in the Old English period towards a complete translation of the Bible. After Ælfric, Bible translations were no longer made: Britain plunged into the "dark ages" of the Norman conquests.
Middle English period. In a calmer 13th c. translation activity resumed. Many new translations of the Bible into English fall under the category of devotional literature rather than actual translation; thus, for example, the Ormulum of the monk Ormes (c. 1215) is a rhythmic translation of the gospel passages used in the mass in combination with sermons. Around 1250, a rhymed retelling of the books of Genesis and Exodus appeared. Three translations of the Psalter appeared c. 1350: An anonymous verse translation, a translation of the Psalter attributed to William of Shoreham, and a translation with commentary by the hermit and mystic Richard Rolle of Gempol. In the 13th-14th centuries. various parts of the New Testament were translated by unknown authors.
Wycliffe Bible. By the end of the 14th century The first complete translation of the Bible into English appeared. It was the Wycliffe Bible, a translation initiated and directed by John Wycliffe (c. 1330-1384). Wycliffe insisted that the gospel is the rule of life and that all people have the right to read it "in the dialect in which they know best the teaching of Christ." He insisted that in order to propagate this doctrine, a Bible in English language.
The Wycliffe Bible is almost certainly not translated by Wycliffe himself, but by his collaborators. There are two versions of the translation. The first was begun by Nicholas of Hereford, one of Wycliffe's followers, and completed by another hand c. 1385. A later and less ponderous translation was probably made by another follower of Wycliffe, John Perway (c. 1395).
After Wycliffe's death, his views were condemned and the reading of his Bible banned. Because of Wycliffe's unorthodox teachings and the intransigence of his supporters, the vernacular Bible became associated in orthodox minds with heresy. Although translations of the Bible were also undertaken in other European countries, in England, before the Reformation, no one undertook translations of the Bible. Despite the ecclesiastical curse, the Wycliffe Bible was often copied, and some parts of it were later borrowed by William Tyndale, the first of the reformed translators.
Protestant translations
From Tyndale to the New English Bible. The Protestant translators of the Reformation abandoned the Vulgate as their primary source. In the course of comparing the Hebrew and Greek texts of the Bible with the Latin text of the Vulgate, inconsistencies and inaccuracies were discovered. In addition, reformist translators who had broken with the Roman Catholic Church were unwilling to base their translations on the Latin Bible.
Tyndall. The first English Protestant translator of the Bible was William Tyndale (c. 1490–1536). Tyndall studied Greek at Oxford and Cambridge, and Hebrew, presumably in Germany. He tried to print his translation of the New Testament in Cologne, but the church authorities forced him to move to Worms, where he completed the edition. A large format edition was published at Worms in 1525; it came to England the following year and was immediately burned. Despite the church curse, reprints followed one after another, many came to England from the Netherlands. The first volume of the Old Testament in Tyndall's translation appeared in 1530; Tindal was arrested, in prison he continued to work on the Old Testament, but in 1536, as a heretic, he was burned at the stake in Vilvoorde near Brussels.
The rejection of Tyndall's translation was mainly due to its purely Protestant tone. Although King Henry VIII broke with Rome in the early 1530s, he was not at all sympathetic to Tyndall's views. Moreover, the translator’s desire to erase from the Bible all traces of Catholic worship prompted him to replace some terms: “church” was replaced by “community”, “priest” by “elder”, “repent” by “repent”, etc. In addition, the model for Tyndall's translation was New Testament V German translation Martin Luther.
Coverdale. In 1534 the Anglican Church petitioned the king for an English translation of the Bible. Archbishop Cranmer, architect religious policy Henry VIII, took several steps on his own initiative to support the petition, but was not successful. When Miles Coverdale, who was once an employee of Tyndall, completed his work and published in Germany the first complete Bible in English (1535), it soon got to England and was sold there without any objections from the authorities. Coverdale did not have Tyndall's learning. He borrowed from Tyndale a translation of the New Testament and part of the Old Testament, but since Coverdale obviously did not speak Hebrew, he had to complete Tyndale's work by translating from Latin(although he looked into the works of Luther, into the Zurich Bible and consulted with contemporary scholars). The language of Coverdale's translation is more melodious than Tyndall's; The psalter in his translation (1539 edition for the Great Bible) is still used in the Anglican Missal (Book of Public Worship), and for its literary merit it is often preferred to the King James Version of the Psalms.
Bible Matthew. In 1537 Henry VIII was persuaded to give his highest approval to the idea of an English Bible; thus arose new translation". It was believed to be a translation of a certain Thomas Matthew, although the real publisher was, apparently, another collaborator of Tyndale - John Rogers; the text itself was compiled from the translations of Tyndall and Coverdale, with the addition of many doctrinal notes. A fictitious translator was required in order to avoid a scandal in connection with the actual publication of the work of the executed Tyndall.
Big Bible. In 1538, a royal decree was issued, according to which each parish was obliged to purchase a copy of the Bible for its church, and the parishioners had to reimburse half the cost of the book. The decree was probably not about the Matthew Bible, but about a new translation. In 1539 a new translation appeared, and this hefty volume was called the Great Bible. The editor was Coverdale, but the text was a revision of Matthew's Bible rather than the Coverdale translation of 1535. The second edition of 1540 is sometimes called the Cranmer Bible (prefaced by Archbishop Cranmer). The Big Bible became the official text, while other translations were banned.
Geneva Bible. The coming to power of the Catholic Mary Stuart horrified the English Protestants. To avoid persecution, many of them emigrated and settled in Geneva, in those years the center of radical Protestantism. Under the leadership of the Scottish Calvinist John Knox, and possibly with the participation of Coverdale, the English community in Geneva produced in 1557 the New Testament and the Psalter, and in 1560 a complete edition of the Bible, the so-called. The Geneva Bible (also known by the joking title of the Pants Bible, or the Breeches Bible, because Genesis 3:7 is translated "and they sewed together fig leaves, and made themselves pants").
The Genevan Bible was strikingly different in format from previous translations. There were several small-format editions of the New Testament, but the English Bible was intended to be read during church services with commentaries by clergy. It was typed in an old Gothic type, was large and very heavy; often, for safety, she was chained to a music stand. The Genevan Bible used a clear Latin script and was much smaller in size. It had the usual numbering of individual verses, as well as introductions to books and notes, maps biblical history, a summary of Christian doctrine, an index and a glossary, various forms of prayer were given, notes were attached to the psalms. In a word, it was a very complete guide; its fullness and small size contributed to the formation of the habit of reading at home.
The Genevan translation was, to a certain extent, the most scientific translation of its time. The text of the Great Bible (1550) was taken as the basis, which was then significantly improved by the editors, who corrected many errors and inaccuracies. The Geneva Bible almost immediately won recognition and popularity, but until 1576 it was not published in England. Although Queen Elizabeth I ascended the throne in 1558, the Anglican hierarchs were hostile to the Geneva Bible and sought to delay its publication. Once printed, it went through 140 editions and was produced during the lifetime of a generation, even after the publication of the King James Bible. It was the Bible that Shakespeare knew and quoted.
Episcopal Bible. Cranmer's conservative successor in the chair of the Archbishop of Canterbury, Matthew Parker, prevented the spread of the Geneva Bible. In 1568 he published his own edition, the Episcopal Bible. The name suggests that it was a collective effort by Anglican bishops who completed the task in just two years; they used the Great Bible as a basis, deviating from it only in those cases where it conflicted with the Hebrew or Greek texts. The Bishop's Bible often borrows passages from the Geneva Bible where its advantages in terms of translation accuracy are not in doubt. Upon completion, the Bishop's Bible replaced the Greater Bible as the official Bible of the Church of England.
King James Bible. The Puritan John Reynolds proposed the need for a new authoritative translation, addressing him to King James I in 1604. James approved the idea and appointed translators - "men of scientists, fifty-four in number." The translators were divided into four groups, meeting at Westminster, Cambridge, and Oxford; each group took a part of the Bible, the initial, draft translation of which had to be approved by all members of the "company". A committee of 12 supervisors reviewed the first versions of the translation. The Bishop's Bible was chosen as the main text, but Tyndall's, Coverdale's, Matthew's Bible, the Great Bible, the Geneva Bible, and even the Catholic translation of the New Testament (published in 1582) were also involved in the work.
The King James Version was published in 1611: it took two years and nine months to translate, and another nine months to prepare the manuscript for printing.
The first edition was large volume in folio, the text was in Gothic. The King James Version would never have gained popularity if it had not been soon reprinted in small format and in Latin types (qualities that at one time ensured the widespread circulation of the Geneva Bible).
For nearly 400 years, the King James Version has held the status of an official translation. In England, it is called the Officially Approved Translation (Authorized Version), although neither the royal house nor Parliament issued any official acts on this matter. Moreover, there is no doubt that the Authorized Translation became the Bible of the Anglican Church, as well as those who broke away from it in the 17th and 18th centuries. religious associations; it has the same status in the Protestant denominations of the United States.
The king's printer held the right to publish the King James Bible, so it could not be printed in the English colonies in the Americas until they gained independence from England. As a result, the first Bible printed in America was not the King James Bible, but John Eliot's translation for the Algonquin Indians (Up-Biblum God, 1661-1663).
In the 18th century two universities provided editors (Paris from Cambridge and Blaney from Oxford) to correct the typographical errors and distortions that had crept in. In the United States, in the publication of N. Webster (1833), obsolete turns were replaced by more modern ones. This editorial work testifies to the efforts characteristic of the 19th century. and aimed at modernizing the old text.
Corrected translation (The Revised Version). The movement towards modernizing the language of the old translation reached a climax in 1870, when, at the initiative of the council of the clergy of the Diocese of Canterbury and York, a committee was appointed to revise the text of the King James Bible. The revised translation (New Testament, 1881; Old Testament, 1885; Apocrypha, 1895) is still of value to scholars because of its conciseness and proximity to the original biblical texts in Hebrew and Greek, but failed to replace the King James Bible.
The Revised Standard Version. The first US edition of the Revised Translation included readings by American experts who worked with the English editors. In 1901, these readings were included in the text of the edition, which was called the American Standard Translation (The American Standard Version). It formed the basis for the Revised Standard Translation, prepared with the support of the International Council for Religious Teaching (1937). Dean L. E. Weigl of Yale University made a general revision of this translation (the New Testament came out in 1946, the Old Testament in 1952).
New English Bible. In sharp contrast to the various revisions of the translations stands the attempt made in England to create an authoritative text of the English Bible for the 20th century. The New English Bible (New Testament, 1961; New Testament, Old Testament and Apocrypha, 1969) is a completely new, fresh translation of the original texts into 20th century natural, spoken English, which avoids both archaic constructions of the 17th century and literal copying of Greek phrases. This translation thus breaks with a tradition dating back to Tyndall. The translation was published with the support and participation of all Christian churches in Great Britain with the exception of the Roman Catholic Church.
English Catholic translations of the Bible
Douai-Rheims translation. The resistance of the Catholic Church to the idea of translating the Bible into national languages weakened during the Counter-Reformation. In 1582, the Reims New Testament appeared, translated from the Vulgate by G. Martin at the English College in Reims (France). It was followed by a translation of the Old Testament (1609-1610) made in the French city of Douai. It was started by Martin, and completed by Cardinal William Allen, president of the college, with his collaborators R. Bristow and T. Worthington. It was a painstakingly executed translation, made from the Vulgate, in many places sinning with an abundance of Latinisms and a literal copying of the original. In the period from 1635 to 1749, only the New Testament of the Due-Rheims translation was reprinted (6 times). However, in 1749-1750, Bishop Richard Challoner made numerous amendments, which, one might say, revived the Douai-Rheims translation to a new life.
Translation by Knox. The most important English Catholic translation in the 20th century. is a translation by Ronald Knox, published in 1945–1949. Knox has dealt extensively with the problems of translation, and his version is distinguished not only by accuracy but also by elegance. The Knox Bible is a translation officially approved by the church.
Westminster Bible. The English Jesuits began in 1913 the preparation of a new translation of the Bible made from the original languages (i.e. from Hebrew and Greek). The New Testament from the Westminster Bible (as the translation was called) was published in 1948 under the direction of J. Murray and K. Latti.
Jerusalem Bible. In the second half of the 20th century There were two Catholic translations into English and French, called the Jerusalem Bible. A French commentary translation (from the original texts) was made at the Dominican Bible School in Jerusalem and published in 1956. In 1966 English scholars made their own translation, also from the original texts.
New American Bible. In the United States, the Bishops' Committee for the Fellowship of Christian Doctrine funded a series of Bible translations from the original languages of Hebrew and Greek. Translations of selected books, prepared with the support of this fraternity, began to appear in 1952, and the complete New American Bible was released in 1970. It replaced the old Douai-Rheims translation.
Bible translations for Jews
Translations of the Bible specifically for the Jews began to be done relatively recently. In the 18th century two translations of the Torah were published, one of them was made by the Jewish scholar I. Delgado (1785), the other by D. Levy (1787). However, the first complete translation of the Hebrew Bible was published in England only in 1851, its author was A. Benish. In 1853, I. Lizer published a translation in the USA, which became universally recognized in American synagogues. After the publication in England of the Revised Translation (1885), English Jews began to use this edition, providing it with notes and some readings that deviated from the English versions (this work was carried out by Jewish scholars).
In 1892, the American Association of Jewish Publishers began preparing their own translation of the Hebrew Bible, based on the text of Aaron ben Asher (10th century), but taking into account ancient translations and modern English versions. This translation was published in 1917 and replaced Leeser's as the standard English translation of the Bible for American Jews.
In 1963–1982 a new version of the American Jewish Publishers Association translation was released. Her style is emphatically modern and free from the influence of the King James Bible. The publication is characterized by an abundance of notes, which provide options for translations and interpretations.
Other translations
From the beginning of the 16th century many unofficial translations have been made without the support or approval of any church groups. Incomplete translations (Psalms, prayers, passages from the gospels) appeared in a series of prayer books from 1529 to 1545. T. More translated certain parts of the Bible while imprisoned in the Tower of London in 1534–1535. R. Taverner prepared in 1539 a new edition of Matthew's translation. Around 1550, J. Cheek translated the Gospel of Matthew in an unusual, touching style.
In the 18th century Several translations have appeared that have only historical value. Among them, it is worth noting the translations of D. Mace (1729), E. Harwood (1768) and J. Wakefield (1791).
Modern non-church translations trace their history back to the translation of E. Norton, a Unitarian pastor, who in 1855 published his translation of the gospels. The New Testament was popular for the 20th century. (The Twentieth Century New Testament, 1898–1901); New Testament of Moffat (Moffat's New Testament, 1913); Goodspeed's New Testament (1923), which, together with translations of the Old Testament, became part of American translation(An American Translation, 1931). Of the most popular publications, one can name J. B. Philips' arrangement for modern colloquial English (New Testament in Modern English, 1958). The Revised Standard Version Common Bible (1973), based on the 1952 Revised Standard Translation, has been approved for use by Orthodox, Protestant, and Catholic denominations. The Good News Bible, a modern English translation of the Bible, was released by the American Bible Society in 1976. the literary style of the original King James Version, and Reader's Digest Bible, a condensed version of the Revised Standard Translation.
- (Greek Biblia books), or Holy Scripture book, which includes written in other Heb. the language of the books of the Jewish canon, called Christians (together with several so-called books of the second canon, which have come down only in translation into Greek or written ... ... Philosophical Encyclopedia
Bible- (Greek τα βιβλια books) the name of a collection of works of religious literature recognized as sacred in the Christian and Jewish religions (the name τα βιβλια is borrowed from the introduction to the book of Wisdom of Jesus the son of Sirach, where this name ... ... Literary Encyclopedia
BIBLE- (Greek biblion book). Sacred Books of the Old and New Testaments. Dictionary of foreign words included in the Russian language. Chudinov A.N., 1910. BIBLE (Greek) means books that the Christian church recognizes as written by the Spirit of God, ... ... Dictionary of foreign words of the Russian language
Bible- - an extensive collection of books of different origin and content (the word "Bible" comes from the Greek. βιβλία "books"). It is divided into two sections: the Old Testament and the New Testament. The Old Testament consists of 48 books written between the 11th century and the 11th century. BC e. to the 1st century n. ... ... Dictionary of scribes and bookishness of Ancient Rus'
BIBLE- cannot be the work of the Almighty, if only because He speaks too flatteringly about himself and too badly about a person. But, perhaps, this just proves that He is its Author? Christian Friedrich Goebbel I read the penal code and the Bible. Bible... ... Consolidated encyclopedia of aphorisms
Bible- "Bible", "Biblia", a collection of sacred books of Jews and Christians, recognized as inspired by God, and therefore revered as sources of knowledge about the will of God. The name comes from the Greek word "ta biblia" (ta biblia ta hagia sacred books) ... Ancient writers
Bible- (Greek biblia, pl. from biblion book) - a set of books that make up the Holy Scriptures; The Bible consists of two parts - the Old Testament, which represents the sacred books of the Christian and Jewish religions, and the New Testament, which contains the actual ... ... Encyclopedia of cultural studies
Bible- (from Greek τά βιβιλία books) in the Christian church is called a collection of books written by inspiration and revelation of the Holy Spirit through people sanctified by God, called prophets and apostles. This is the name in the most sacred. not found in books and ... ... Encyclopedic Dictionary F.A. Brockhaus and I.A. Efron
Bible- Bible. The word bible comes from the Greek. byblos book words. B. is a collection of 66 individual books. For B.'s interpretation, see Holy Scripture. I. OLD TESTAMENT 1) COMPOSITION OF THE OT. In present OT time is a collection of 39 works of various lit. ... ... Brockhaus Bible Encyclopedia
BIBLE- wives. The Word of God in its fullness, the Holy Scriptures of the old and new testaments; sometimes the latter is separated, and one Old Testament is actually called the Bible. biblical, biblical, pertaining to the Bible. Biblical husband. researcher, interpreter ... ... Dictionary Dalia
BIBLE- (from the Greek biblia, literally books), a collection of ancient texts, canonized in Judaism and Christianity as Holy Scripture. Recognized by both of them, the part of B., the first in time of creation, received the name of the Old Testament from Christians ... Russian history
The order of reading the Easter Gospel in several languages is as follows. After the senior deacon asks for the blessing “Bless, master, the evangelizer” and the primate gives this blessing with the words “God through prayers”, the primate proclaims “Wisdom, forgive, let us hear the holy Gospel.” The same words, after the primate, are repeated by all the priests and deacons, ending with the senior deacon, each, if possible, in the language in which he will read the Gospel. Then the primate says "Peace to all." This exclamation is not repeated by any of the clergy. The singers answer "And your spirit."
The primate proclaims "From John of the Holy Gospel reading." After him, all the priests and dacons repeat these words, also, if possible, in the language in which the Gospel will be read. After all the clergy, ending with the senior deacon, have said these words, the singers sing "Glory to Thee, Lord, glory to Thee." Primate - "Vonmem." The same is true for all the clergy, ending with the senior deacon, each also in the language in which he will read the Gospel. The primate begins the 1st article, followed by its priests and deacons, and the last is the senior deacon. Articles 2 and 3 are read in the same order.
During the reading of the Gospel on the bell tower, the so-called “brute force” is performed, that is, they hit all the bells once, starting from the smallest ones. At the end of the Gospel there is a short chime. When the senior deacon finishes the 3rd statute, the singers sing "Glory to Thee, Lord, glory to Thee."
The senior deacon gives the gospel to the primate. The other deacons behind him enter the altar with the Gospels and carry them to their places.
English (from the King James Bible)
1. In the beginning was the Word, and the Word was with God, and the Word was God.
2. The same was in the beginning with God.
3. All things were made by him; and without him was not any thing made that was made.
4. In him was life; and the life was the light of men.
5. And the light shineth in darkness; and the darkness comprehended it not.
6. There was a man sent from God, whose name was John.
7. The same came for a witness, to bear witness of the Light, that all men through him might believe.
8. He was not that Light, but was sent to bear witness of that Light.
9. That was the true Light, which lighteth every man that comes into the world.
10. He was in the world, and the world was made by him, and the world knew him not.
11. He came unto his own, and his own received him not.
12. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:
13. Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
14. And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
15. John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me.
16. And of his fulness have all we received, and grace for grace.
17. For the law was given by Moses, but grace and truth came by Jesus Christ.
Listen:
Belorussian
1. On the spadix there were Words, and the Words were ў of God, and the Words were to the Gods.
2. Yano was on an ear of God:
3. everything was broken by Iago, and without Iago, nothing was growing from that which was growing.
4. I had life, and life was holy people.
5. And the tsemra svetsіts, and the tsemra did not agar yago.
6. Byў chalavek, the hell of God was shepherded; the name of Yamu Yan;
7. Yon priyshov dzelya svedchannya, kab svedchyts prara Svyatlo, kab mustache veravali praz Iago;
8. it would not be holy, but it would be paslan, if it were holy.
9. It was Svyatlo sapraudnae, Some kind of svelyatlyaye kozhnaga chalaveka, that prihodzіts at light.
10. I had it, and the light of Iago was more and more, and the light of Iago did not know;
11. past and svaіh, and svoi Iago did not spree;
12. And to you, Yakіya christened Iago, to the believers in the name of Yagonae, let God's children be settled,
13. yakіya is not a hell of a roof, nor a hell of a khatsennya plot, nor a hell of a khatsennya of a husband, but the hell of God has been healed.
14. I Words began to flow, and ўsalіlas ў us, poўna milaty and pravda; And we bachyl the glory of Yagon, glory, like Adzіnarodnaga hell Aitz.
15. Jan svedchyts great Yago and yelling kazha: Geta would be the One, right Yakoga I would say that He, Who is following me, apyaredzіў mene, for I would have been earlier for me.
16. I hell of Iago's paўnaty ў all we prinyali i milata and milati;
17. For the law of dadzens was the feast of Maises, and the milata and the truth became the feast of Jesus Christ.
Bulgarian
From John the Holy Gospel. Chapter 1
1. In the beginning there was the Word, and the Word was with God, and God was the Word.
2. That is in the beginning with God.
3. Everything through Him became, and without Him nothing became of the new, something became.
4. There is life in Him and in the car, and there is life in that light on the head.
5. And that light shines in the darkness, and I do not see the darkness.
6. And mashe one man, praten from God, have mu John;
7. then come for a witness, and testify for that svetlina, that all things tell through him.
8. That one is not more bright than that, but was praten and testified for that bright one.
9. There is your and stinskata svetlina, which enlightened you all, and two in the world.
10. There is more light, and there is light through His camp, but the light of Go is not known.
11. Come to Your Si, and Your Go did not come.
12. And in every way oniy, which Goe has come, - on the torn in Negoto and me, - let it be possible for God to become;
13. they are not from the blood, nor from the lust of the flesh, nor from the lust of a child, but from God, behold.
14. And the Words from thence upon the flesh, and living among us, full of grace and truth; and seeing no hme glory to Mu, glory to the Only Begotten from the Father.
15. John testified for Him and for you, think of T-shirts: Then I am more, for Whom I speak: They go after me from the fire, for the protection of your existence is ahead of me.
16. And from the fullness of everything, everything is received, and grace in grace;
17. For the sake of this, the Law was given through Moses, but grace and truth came through Jesus with Christ.
Gagauz
II HABER YOANDAN
Soz adam oldu
1 Bashtan Soz vardy, Soz Allahtaida, Soz Allahta.
2 Bashtan O Allahtaida.
3 Khepsi Onunnan kuruldu, Onsuz bishey kurulmada.
4 Onda yashamak vardy. Yashamak insan ichin aidynnykty.
5 Aydinnyk karannykta shafk eder, karannyk onu enseiämedi.
6 Allahtan bir adam geldi, onun ady John.
7 Geldi Aydinnyk ichin shaatlyk etsin, hepsi insan onun ashyry inansyn.
8 About Candy diildi Aydinnyk, amageldi Aydinnyk ichin solesin.
9 Odur hakyna Aydinnyk, Angysy kherbir adamy, bu dunneyä gelän, aidynnader.
10 About Candy bu dunneyogeldi. Dunne Onun ashyry yaradyldy, ama dunnä Onu tanymady.
11 Kendikilerinä geldi, kendikileri Onu cabletmedy.
12 Ama hepsi onnar, kim Onu cabletti, kim Onun adyna inandy, O izin verdi onnar olsun Allahyn ushaklary,
13 angylary diil kandan, diil ettän hem diil adam istediindän, ama Allahtan duudu.
14 Soz adam oldu, bizim aramyzda yashady, iivergiyllen hem aslylyklan dolu. Onun metinniini gördyak, niӂä Bobadan biriӂik Oolun metinniini.
15 Ioan Onun ichin shaatlyk etti da boyak seslän bölä dedi: “Budur O, Kimin ichin haberledim: “Oh, Kim bendän sora geler, taa ÿstÿn bendän, zerä Bendän taa ileriidi.”
16 Onun dolushundan hepsimiz iivergi ÿstÿnä iivergi edendik.”
17 Zerda Zakon Moses ashyry verdi, ama khayyr hem aslylyk Jesus Christ ashyry geldi.
Greek
| Greek language | Transcription |
|---|---|
|
1. ἐν ἀρχῇ ἦν ὁ λόγος καὶ ὁ λόγος ἦν πρὸς τὸν θεόν καὶ θεὸς ἦv |
From ofi a, orfi, aku somen tu agi u Evangeli u. (Wisdom, I'm sorry...) 1. En archi in o Logos, ke o Logos in pro s to n Feon, ke Feo s, in o Logos. |
Hebrew
1. bəreshit haya hadavar, vəhadavar haya et haəlohim, velohim haya hadavar
2. hu haya bərashit etzel haəlohim.
3. hakol nihya ‘al-yado umibal’adav lo nihya kal-asher nihya.
4. bo hayu hayyim, vəhahayyim hayu or bəne ha-adam.
5. vəhaor bahosheh zarah vəhahosheh lo hishigo.
6. vayhi ish shaluah meet haəlohim, ushmo yohanan
7. hu ba lə‘edut ləha‘id ‘al-haor ləma‘an ya-aminu hulam ‘al-yado.
8. hu lo haya haor ki im-ləha‘id ‘al-haor.
9. haor ha-amitti hameir ləhal-adam haya wa el-ha‘olam.
10. ba‘olam haya və‘al-yadonihya ha‘olam, vəha‘olam lo hikiro.
11. hu wa el-asher lo, va-asher hemma lo, lo qibəluhu.
12. vəhamqablim oto natan ‘oz lamolihyot banim lalohim hama-aminim bishmo.
13. Asher lo midam, vəlo-mehefetz habashar, af lo-mehefetz gaver, ki im-meʙlohim noladu.
14. vəhadavar nihya vashar, vayishkon bətohenu vaneheze tif-arto, cathy
[‘] is a guttural consonant, formed deep in the throat, very compressed.
[ə] - reduced, very short sound, almost disappears.
[x] - guttural, like Russian [x], but it is formed much deeper, as with expectoration
[h] - sound on exhalation
[a] - always unstressed, rather an overtone than a sound.
[q] - guttural, like Russian [k], but it is formed much deeper
Spanish
LECTURA DEL SANTO EVANGELIO SEGÚN SAN JUAN
1 En el principio existía el Verbo, y el Verbo estaba con Dios, y el Verbo era Dios.
2 El estaba en el principio con Dios.
3 Por Él fueron hechas todas las cosas, y sin Él no se ha hecho cosa alguna de cuantas han sido hechas.
4 En Él estaba la vida, y la vida era la luz de los hombres.
5 Y la luz resplandece en medio de las tinieblas, y las tinieblas no pudieron retenerla.
6 Hubo un hombre enviado por Dios que se llamaba Juan.
7 Éste vino como testigo para dar testimonio de la luz, a fin de que por medio de él todos creyeran.
8 No era el la luz, sino quien daría testimonio de la luz.
9 El Verbo era la luz verdadera que alumbra a todo hombre que viene al mundo.
10 En el mundo estaba, y el mundo fue por Él hecho, pero el mundo no lo conoció.
11 Vino a su propia casa, y los suyos no lo recibieron.
12 Pero a todos los que lo recibieron, que son los que creen en su Nombre, les dio poder de llegar a ser hijos de Dios.
13 Los cuales no nacieron de sangre, ni de deseo de carne, ni de voluntad de hombre, sino que de Dios nacieron.
14 Y el Verbo se hizo carne y habitó entre nosotros; y nosotros hemos visto su gloria, gloria que tiene del Padre como el Unigénito, lleno de gracia y de verdad.
15 De Él da testimonio Juan, y clama diciendo: He aquí Aquél de quien yo les decía: el que viene detrás de mí, se ha puesto delante de mí, por cuanto era antes que yo.
16 Así pues de la plenitud de Él hemos participado todos nosotros y recibido gracia sobre gracia.
17 Porque la Ley fue dada por Moises; mas la Gracia y la Verdad fueron traídas por Jesucristo.
Transcription
1 en el principio era el barbo, and el barbo era con dios, and el barbo era dios
2 este era en el principio con dios
3 todas las cosas por el fueron echas, and sin el nada de lo ke a sido echo fue echo
4 en el estaba la bida, and la bida era la lus de los ombres
5 la luz en las tineblas resplandese, and las tineblas no prebalacieron contra eya
6 ubo un ombre enbiado de dios, el kual se yamaba Juan
7 este bino por testimonho, para que diese testimonho de la lus, and fin de ke todos creyesen por el.
8 but era la luz
9 akeya lus berdadera, ke alumbra a todo ombre, benia a este mundo
10 en el mundo estaba, and el mundo por el fue echo, pero el mundo no le conocio.
11 a lo suyo bino and los suyos no la recibieron
12 mas a todos los que le recibieron, a los que creen en su nombre, les dio potestad de sir echos ijos de dios
13 los cuales no son engendrados de sangre, no de boluntad de carne, no de boluntad de baron, sino de dios
14 and akel barbo fue echo carne, and abito enterre nosotros, and bimos su gloria como del unihenito del padre, yeno de gracia and de berdad
15 Juan dio testimonho de el, and clamo disciendo, este es de kien yo desia, el que biene despuez de mi, es antes de mi, porque era primero ke yo
16 porque de su plenitude tomamos todos, and gracia sobre gracia
17 puez la lay por madio de moises fue dada, pero la gracia and la berdad bineron por madio de Hesucristo
c = [θ]
b = [β] (sound middle between [b] and [v])
y = [w] (very short non-syllable [u])
d \u003d [đ] (very weak [d], from which only one overtone remained)
Italian
LETTURA DAL SANTO VANGELO SECONDO GIOVANNI
1 In principio era il Verbo, il Verbo era presso Dio e il Verbo era Dio.
2 Egli era in principio presso Dio:
3 Tutto è stato fatto per mezzo di lui, e senza di lui niente è stato fatto di tutto ciò che esiste.
4 In lui era la vita e la vita era la luce degli uomini;
5 La luce splende nelle tenebre, ma le tenebre non l'hanno accolta.
6 Venne un uomo mandato da Dio e il suo nome era Giovanni.
7 Egli venne come testimone per rendere testimonianza alla luce, perché tutti credessero per mezzo di lui.
8 Egli non era la luce, ma doveva render testimonianza alla luce.
9 Veniva nel mondo la luce vera, quella che illumina ogni uomo.
10 Egli era nel mondo, e il mondo fu fatto per mezzo di lui, eppure il mondo non lo riconobbe.
11 Venne fra la sua gente, ma i suoi non l'hanno accolto.
12 A quanti però l'hanno accolto, ha dato potere di diventare figli di Dio: a quelli che credono nel suo nome,
13 I quali non da sangue, né da volere di carne, né da volere di uomo, ma da Dio sono stati generati.
14 E il Verbo si fece carne e venne ad abitare in mezzo a noi; e noi vedemmo la sua gloria, gloria come di unigenito dal padre, pieno di grazia e di verità.
15 Giovanni gli rende testimonianza e grida: Ecco l'uomo di cui io dissi: Colui che viene dopo di me mi è passato avanti, perché era prima di me.
16 Dalla sua pienezza noi tutti abbiamo ricevuto e grazia su grazia.
17 Perché la legge fu data per mezzo di Mosè, la grazia e la verità vennero per mezzo di Gesù Cristo.
Chinese
| Chinese | Transcription |
|---|---|
|
1 太初有道 ， 道 與 神 同在 ， |
1 Tàichū yǒu dào, dào yǔ shén tóng zài, dào jiùshì shén. |
Listen:
Latin
| Latin language | Transcription |
|---|---|
|
1. In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. |
1. in principle pio erat verbum, et verbum erat a pud de um, et de us erat verbum 2. hok erat in principle pio a pud de um 3. o mnia peer and psum fact sunt, at si ne i pso factum est nihil quod factum est 4. in and pso vita erat, et vita erat lux hominum 5. et lux in tene bris lucet, et tene bre e am non konprehe nderunt 6. fuit ho mo mi ssus a De o ku i no man erat Yohannnes 7. hick wenit in testimonium, ut testimonium perhi baret de lumine, ut o mnes credirant peer and llum 8. non-erat and lle lux, sad ut testimonium perkhi baret de lumine 9. erat lux que inluminat o mne hominem wenian ntem in mundum 10. in mundus erat, at mundus peer and psum factus est, at mundus e um non cognovit 11. in pro pria ven nit, et su and e um non retse parunt 12. Quot Quot A Utem Retse Perunt E Um Dedit E Is Pote Statem Filios De i Fieri His Kwi Kre Dunt In No Mine E Yus 13. qui non ex sanguinibus, ne kwe ex vol ntate karnis, ne kwe ex vol ntate viri, sed ex De o na ti sunt 14. et Varbum karo factum est, et habita vit in nobis, et vidi mus gloriam e yus, gloriam kvazi unigeniti a Pa tre plenum gracie et variita tis 15. Johannes testimonium perkhi bet de ipso et klyamat dicens, hick erat kvem dixie wo bis qui post me ve nturus est, a nte me factus est, kvi a prior me rat 16. et de captivity dine e yus nos o mnes accepimus et graciam pro gracia 17. kvi a lex par Mozen da ta est, et veritas par Ye zum Hristum fakta est |
Listen:
German
LESUNG AUS DEM HEILIGEN EVANGELIUM NACH JOHANNES
1 Im Amfang war das Wort, und das Wort war bei Gott, und Gott war das Wort.
2 Dasselbe war im Anfang bei Gott.
3 Alle Dinge sind durch dasselbe gemacht, und ohne dasselbe ist nichts gemacht, was gemacht ist.
4 In ihm war das Leben, und das Leben war das Licht der Menschen.
5 Und das Licht scheint in der Finsternis, und die Finsternis hat's nicht begriffen.
6 Es ward ein Mensch, von Gott gesandt, der hieß Johannes.
7 Dieser kam zum Zeugnis, daßer von dem Licht zeugete, auf daß sie alle durch ihn glaubten.
8 Er war nicht das Licht, sondern daß er zeugete von dem Licht.
9 Das war das wahrhaftige Licht, welches alle Menschen erleuchtet, die in diese Welt kommen.
10 Es war in der Welt, und die Welt ist durch dasselbe gemacht; und die Welt kannte es nicht.
11 Er kam in sein Eigentum; und die Seinen nahmen ihn nicht auf.
12 Wie viele ihn aber aufnahmen, denen gab er Macht, Gottes Kinder zu warden, die an seinen Namen glauben;
13 Welche nicht von dem Geblüt noch von dem Willen des Fleisches noch von dem Willen eines Mannes, sondern von Gott geboren sind.
14 Und das Wort ward Fleisch und wohnte unter uns, und wir sahen seine Herrlichkeit, eine Herrlichkeit als des eingebornen Sohnes vom Vater, voller Gnade und Wahrheit.
15 Johannes zeugt von ihm, ruft und spricht: Dieser war es, von dem ich gesagt habe: Nach mir wird kommen, der vor mir gewesen ist; den er war eher den ich.
16 Und von seiner Fülle haben wir alle genommen Gnade um Gnade.
17 Denn das Gesetz ist durch Mose gegeben; die Gnade und Wahrheit ist durch Jesum Christum geworden.
Transcription
1 im anfaŋ vaa das voat, unt das voat vaa bai goth, unt goth vaa das vort.
2 daszelbə vaa im anfaŋ by goth.
3 alə diŋə zint duaç daszelbə gəmacht, unt o:nə daszelbə ist niçts gəmacht, you gəmacht ist.
4 in i: m vaa das le: bən, unt das le: bən vaa das list dea manshən.
5 unt das list shint in da finsteanis, unt di finsteanis hats nizt bəgrífən
6 es waat ain mansh von goth gəzant, dəa hi:s johannəs
7 deza kam tsum tsoiknis, das ea von dem lizt tsoiktə, auf das zi: alə duaç i:n glauptən
8 ea vaa nicht das list, zondan das ea tsoykt von dem liçt
9 das vaa das wa: ahaftigə liçt, welçəs alə manshən ealoiçtət, di in di:zə welt comən
10 es vaa in da welt, unt di welt ist durç daszelbə gəmacht, unt di welt cantə es nizt.
11 e ka: m in zayn aygəntum, unt di zainən na: mən i: n niçt auf
12 vi fi:lə i:n abəa aufna:mən, denən ga:p ea maht kindəa gotəs tsu veadən, di an zaynən na:mən glaubən,
13 welçə niçt fon dəm gəblu:t noh von dəm wilən dəs flashəs noh fon dəm wilən ainəs manəs, zondan von goth gəbo:an zint.
14 unt das voat waat flysh unt vo:ntə unəa uns, unt via za:ən zainə healiçkait, ainə healiçkait als dəs aingəborənən zo:nəs fom fatəa, foṭaləha va:də
15 johnəs zeukt fon i:m, ruft un spricht, di:zea vaa es, von dəm iç gəzakt ha:bə, nah mia viat comən, dəa foa mia gəveʙ:zən ist, den eʙa vaa eʹ:a als iç
16 unt fon zaynəa fulə há:bən via alə rənomən gnа:də um gnа:дə
17 den das gəzetz ist duaç mo:zəs gəgeʙ:bən, di gna: də unt va:ahayt ist duaç yezum kristum gəvoadən
[ə] - reduced, very short sound, almost disappears.
[ç] - a deaf parallel to the sound [j], similar to a very soft Russian [x]
[h] - exhale sound
[a] - vocalized [r] (same in English), as a very obscure, disappearing [a]
- long vowel
[ŋ] - nasal [n]
Ukrainian
1 Peace was the Word, and the Word was in God, and God was the Word.
2 There was peace in God.
3 Everything has risen through New, and nothing that has risen has not risen without New.
4 I life was in Him, and life was the Light of people.
5 And Light shines at the darkness, and the darkness did not burn Yogo.
6 But one man, who saw God, sent messages, to you Imennya Ivan.
7 Vіn priyshov to the witness, schob zasvіdchit about Light, schob povirili everything through him.
8 Vіn tim Svіtlo not buv, but svіdchiti mav vіn about Svіtlo.
9 Truthful light is the one who shines through the skin of a person who comes to the world.
10 Vono was in the world, and the light through New Rising, but the light did not know Yogo.
11 Before her Vono arrived, she saw her own Yogo.
12 And to all who received Yogo, he was given dominion as children of God, Tim, who believes in Yemenn Yogo,
13 But not from the blood, but from the greed of the body, but from the greed of the husband, but were born in the sight of God.
14 І The word became a body, and perebuval mіzh us, beyond the grace of that truth, and we succumbed to the glory of Yogo, the glory of the same-begotten of the Father.
15 Ivan to tell about New, and calling, saying: Tse buv Toy, who told me about New: He, Who will come after me, sleeping in front of me, more first, lower I.
16 And since Yogo, all have won over me, otherwise grace upon grace.
17 For the law was manifested through Moses, but that grace of righteousness appeared through Jesus Christ.
French
LECTURE DU SAINT EVANGILE SELON SAINT JEAN
1 Au commencement était le Verbe, et le Verbe était avec Dieu, et le Verbe était Dieu.
2 Ilétait au commencement avec Dieu.
3 Toutes choses ont été faites par lui, et rien de ce qui a été fait nˋa été fait sans lui.
4 En lui était la vie, et la vie était la lumiere des hommes.
5 Et la lumière luit dans les ténèbres, et les ténèbres ne lˋont point comprise.
6 Il y eut un homme, appele Jean, qui fut envoye de Dieu.
7 Il vint pour servir de témoin, et pour rendre témoignage à la lumière, afin que tous crussent par lui.
8 Il n'était pas la lumière, mais avait à rendre témoignage à la lumière.
9 Le Verbe était la vraie lumière, qui eclaire tout homme venant en ce monde.
10 Ilétait dans le monde, et le monde aété fait par lui, et le monde ne lˋa point connu.
11 Il est venu chez lui; et les siens ne lˋont point reçu.
12 Mais à tous ceux qui l'ont reçu, il a donné le pouvoir de devenir les enfants de Dieu, à ceux qui croient en son nom,
13 Lui qui n'est pas né du sang, ni de la volonté de la chair, ni de la volonté de lˋhomme, mais de Dieu.
14 Et le Verbe a été fait chair, et il a habité parmi nous, plein de grâce et de vérité; et nous avons vu sa gloire, gloire qu'il tient de son Père comme Fils Unique.
15 Jean rend témoignage de lui, et il crie, disant: C'est de lui que j'ai dit: Celui qui vient après moi, le voilà passé devant moi, parce quˋil était avant moi.
16 Et nous avons tous reçu de sa plénitude, et grâce pour grâce.
17 Car la loi a été donnée par Moïse; mais la grâce et la vérité sont venues par Jesus-Christ.
Conception with a monogram
First of all, there is no such translation. There are adherents of different versions of the Bible who claim that this is it - the very translation that they were waiting for. However, it's great that someone has decided and is satisfied. But what should we do, for whom English is not a native language, but there are a huge number of translations, what should we choose? For beginners, it is better to choose a translation into and by no means the classic KJV, written in outdated English.
