The order of reading the Easter Gospel in several languages is as follows. After the senior deacon asks for the blessing “Bless, Master, Evangelist” and the primate gives this blessing with the words “God through prayers,” the primate proclaims “Wisdom, forgive, let us hear the Holy Gospel.” These same words are repeated after the primate 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.” None of the clergy repeat this exclamation. The singers answer “And your spirit.”
The primate proclaims “Reading of the Holy Gospel from John.” All the priests and dacons repeat these words after him, also, if possible, in the language in which the Gospel will be read. After all the clergy, ending with the senior deacon, say these words, the singers sing “Glory to Thee, Lord, glory to Thee.” Primate - “Let us hear.” The same goes 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 the priests and deacons, and lastly, the senior deacon. The 2nd and 3rd articles are read in the same order.
During the reading of the Gospel in the bell tower, the so-called “enumeration” is performed, that is, all bells are struck once, starting from the small ones. At the end of the Gospel there is a short peal. When the senior deacon finishes the 3rd article, the singers sing “Glory to Thee, Lord, glory to Thee.”
The senior deacon gives the Gospel to the primate. The other deacons follow him into the altar with the Gospels and take 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 shines 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 were held 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. There were Words on the packet, and Words were for God, and Words were for Gods.
2. I was like God:
3. Everything was hurting Iago, and without Iago nothing was hurting because it was hurting.
4. They had a life, and the life was holy of people.
5. I am holy and the earth is blessed, and the earth did not destroy it.
6. There was a chalavek, shepherded by God’s hell; The name of the pit is Yang;
7. Once upon a time, when everyone believed in the goodness of Iago;
8. He wouldn’t be holy, but he would be paslany, if he were the great saint.
9. There was a Holy Sapraudnaya, Such a holy man’s skin that walked in the world.
10. The world had, and Iago’s light was dying, and Iago’s light was not known;
11. the past and theirs, and theirs did not accept Iago;
12. And to you, who have taken Iago, who believe in the name of Iagonae, may I rule the world of God,
13. This is not the hell of a roof, nor the hell of a precious place, nor the hell of a precious husband, but the hell of God has been taken care of.
14. I Words became common, and they became common among us; And we received the glory of Yagon, glory like Adzinarodnaga ad Aitz.
15. Yang is the svedchyts pra Yago and ўsklіkayuchy kazha: Geta was the one, pra Yakoga I will say that the one who is behind me, apriedzіў māne, because would have been earlier for me.
16. And Iago’s hell has fallen, we have all fallen into hell and sweetness;
17. Because the law of dazena is the law of Maisei, and the law of justice has become the law of Jesus Christ.
Bulgarian
From John the Holy Gospel. Chapter 1
1. In the beginning was the Word, and the Word was with God, and God was the Word.
2. That’s the beginning with God.
3. Everything came to be through Him, and without Him nothing was made anew, and some things came to be.
4. There is life in Him and there is life, and there is life and light in the world.
5. And that light shines in the darkness, and I do not see the darkness.
6. And there is one man who is from God, that is, John;
7. He will come for the testimony, and the testimony for the light is that, that all the chicks will tear through him.
8. That is not be she svetlina ta, but be praten and testify for svetlina ta.
9. There is light in your life, somehow enlightening all people, and two in the world.
10. There is light in the light, and there is light through Him, but He does not know the light.
11. You get to Svoite Si, and Svoite Go did not arrive.
12. And for all the things that Go has arrived, you are ready for God’s sake;
13. These are not from blood, nor from the lusts of the flesh, nor from the lusts of the flesh, but from God of this birth.
14. And the Word came from here to the land, and living among us, it was full of grace and truth; and seeing the glory of Mu, glory to the Only Begotten of the Father.
15. Johan bore witness for Him and vi kashe, dumaiki: So I be, for Whom I say: They are coming after me from before, for that is why you have come before me.
16. And from Him the fullness of all things came, and all grace came;
17. Why did the Law come through Moses, but grace and truth came through Jesus and Christ?
Gagauz
II KHABER IOANDAN
Sӧz adam oldu
1 Bashtan Sӧz varda, Sӧz Allahtaida, Sӧz Allahty.
2 Bashtan O Allahtaida.
3 Hepsi Onunnan kuruldu, Onsuz bishey kurulmada.
4 Onda yashamak vardy. Yashamak insan ichin aydinnykty.
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 inansin.
8 About Kendi diildi Aydinnyk, ama geldi Aydynnyk ichin solesin.
9 Odur hakyna Aydinnyk, Angysy kherbir adamy, bu donneya gelän, aydinnader.
10 About Kendi bu donneyo geldi. Donno Onun ashyry yaradyldy, ama donna Onu tanymada.
11 Kendikilerina geldi, kendikileri Onu kabletmed.
12 Ama hepsi onnar, kim Onu cabletti, kim Onun adyn inanda, O izin verdi onnar olsun Allahyn ushaklary,
13 angylary diil kandan, diil ettan hem diil adam istediindan, ama Allahtan duudu.
14 Soz adam oldu, bizim aramyzda yashady, ivergiylan hem aslylyklan dolu. Onun metinniin görðÿk, nía Bobadan biriöik Oolun metinniin.
15 Ioan Onun ichin shaatlyk etti da bÿÿk seslän bölä dedi: “Budur O, Kimin ichin haberledim: “Oh, Kim bendän sora geler, taa ÿstÿbendä ́n, zerä Bendän taa ileriidi.”
16 Onun dolušundan hepsimiz iivergi ÿstÿnä iivergi edendik.”
17 Zerä Law Moses ashyry verdi, ama hayyr hem aslylyk Jesus Christ ashyry geldi.
Greek
| Greek language | Transcription |
|---|---|
|
1. ἐν ἀρχῇἦν ὁ λόγος καὶ ὁ λόγος ἦν πρὸς τὸν θεόν καὶ θεὸς ἦν ὁ λόγος |
With ofi a, orfi, aku somen to agi u Evangeli u. (Wisdom, forgive me...) 1. En archi in about Logos, ke about Logos in pro s ton Feon, ke Feo s, in about Logos. |
Hebrew
1. bereshit haya hadavar, vəhadavar haya et haəlohim, velohim haya hadavar
2. hu haya bereshit etzel halohim.
3. hakol nihya ‘al-yado umibal’adav lo nihya kal-asher nihya.
4. bo hayyu hayyim, vəhayyim hayyu or bəne ha-adam.
5. vehaor bahoshekh zarah vehahosheh lo hishigo.
6. vayhi ish shaluah meet halohim, ushmo yochanan
7. hu ba lə‘edut ləha‘id ‘al-haor ləma‘an ya-aminu hulam ‘al-yado’.
8. hu lo hayah haor ki im-ləha‘id ‘al-haor.
9. haor ha-amitti hameir ləhal-adam haya va el-ha‘olam.
10. ba'olam haya ve'al-yado nihya ha'olam, veha'olam lo hikiro.
11. hu va el-asher lo, va-asher hemma lo, lo qibəluhu.
12. vəhamqablim oto natan ‘oz lamo lihot banim lelohim hama-aminim bishmo.
13. asher lo midam, velo-mehefetz habashar, af lo-mehefetz gaver, ki im-melohim noladu.
14. vəhadavavar nihya vasar, vayishkon betokhenu vanheze tif-arto, kati
[‘] is a guttural consonant, formed deep in the throat, very compressed.
[ə] – reduced, very short sound, almost disappears.
[x] – guttural, like Russian [x], but is formed much deeper, as when expectorating
[h] – exhalation sound
[a] – always unstressed, more of an overtone than a sound.
[q] – guttural, like Russian [k], but 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 Él 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 Este vino como testigo para dar testimonio de la luz, a fin de que por medio de él todos creyeran.
8 No era él 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 que a sido echo fue echo
4 en el estaba la bida, y la bida era la luz de los ombres
5 la luz en las tinyeblas rasplandesa, y las tinyeblas no prebalecieron contra eia
6 ubo un ombre enbiado de dios, el cual se yamaba Juan
7 este bino por testimonyo, para que diese testimonyo de la luz, a fin de que todos criesen por el.
8 but era la luz, sino para que diese testimonyo de la luz
9 akeya lus berdadera, que 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 le recibieron
12 mas a todos los que le recibieron, a los que craen en su nombre, les dio potestad de sir echos ijos de dios
13 los cuales no son engendrados de sangre, ni de boluntad de carne, ni de boluntad de baron, sino de dios
14 and akel berbo fue echo carne, and abito entre nosotros, and bimos su gloria como del unigenito del padre, yeno de gracia and de berdad
15 Juan dio testimono de el, and clamo disiendo, este es de quien yo desia, el que biene despues de mi, es antes de mi, porque era primero que yo
16 porque de su planetitud tomamos todos, and gracia sobre gracia
17 pues la lay por madio de moises fue dada, pero la grace et la berdad bigneron por madio de Hesucristo
с = [θ]
b = [β] (sound between [b] and [v])
y = [w] (very short non-syllabic [u])
d = [đ] (very weak [d], from which only an overtone remains)
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，道就是神。 |
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 er rat ve rbum, et ve rbum er rat a pud de um, et de us er rat ve rbum 2. hok er rat in principle pio a pud de um 3. o mnia per i psum fakta sunt, et si ne i pso faktum est ni hil kvod faktum est 4. in i pso vi ta er rat, et vi ta er rat lux ho minum 5. et lux in tene bris lucet, et tene bre e am non konprehe nderunt 6. fu it ho mo mi ssus a De o ku i no men e rat Johannes 7. hik ve nit in testimonium, ut testimonium perhi beret de lu mine, ut o mnes kre derent per i llum 8. non er rat i lle lux, sed ut testimo nium perhi beret de lu mine 9. er rat lux que inluminat o mne ho minem venie ntem in mundum 10. in mundo erat, et mundus per i psum factus est, et mundus e um non cognovit 11. in pro pria venit, et su i e um non retse parunt 12. kvo tkvot a utem retse perunt e um de dit e is pote statem filios De i fie ri his kvi kradunt in no mine e yus 13. qui non ex sanguinibus, ne que ex vol ntate karnis, ne que ex vol ntate vi ri, sed ex De o na ti sunt 14. et Värbum ka ro faktum est, et habita vit in no bis, et vidi mus glo riam e yus, glo riam quasi unige niti a Pa tre ple num gra cie et verita tis 15. Yoha nnes testimo nium perhi bet de i pso et klya mat ditsen ns, hik er rat quem di xi vo bis qui post me ve nturus est, a nte me factus est, qui a pri or me e rat 16. et de plenitu dine e yus nose o mnes acce pimus et graciam pro gracia 17. kvi a lex per Mo zen da ta est, et ve ritas per Ye zum Khristum 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, daß er 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 bye got, unt got vaa das vort.
2 daszelbə vaa im anfaŋ bai goth.
3 alə díŋə zint duaç daszelbə gəmakht, unt o:nə daszelbə ist niçts gəmakht, you gəmakht ist.
4 in i:m vaa das lé:bən, unt das lé:bən vaa das liçt dea manshən.
5 unt das liçt shaynt in dəa finsteanis, unt di finsteanis hats niçt bəgrifən
6 es vaat ain mensh von goth gəzant, dəa hi:s johanəs
7 dizəa kam tsum tsoiknis, das ea von dam liçt tsoiktə, auf das zi: alə duaç i:n glauptən
8 ea vaa niçt das lçt, zondəan das ea tsoiktə von dəm lçt
9 das vaa das va:ahaftigə litət, welçəs alə manshən ealoyçtət, di in dí:zə welt comən
10 es vaa in dəa velt, unt di velt ist durç daszelbə gəmakht, unt di velt kantə es niçt.
11 ea ka:m in zayn aigəntum, unt di zaynən na:mən i:n niçt auf
12 vi fi:lə i:n abəa aufna:mən, dénən ga:p ea makht kindəa gotəs zu véadən, di an zainən na:mən glaubən,
13 vélçə niçt von dəm gəblu:t noh von dəm wī́lən dəs flyshəs noh von dəm wilən ainəs manəs, zondəan von goth gəbo:an zint.
14 unt das voat vaat flysh unt vo:ntə una uns, unt via for:ən zaynə healiçkayt, ainə healiçkayt als dəs ainəborənən zo:nəs fom fatəa, fó ləa gna:də unt va:ahayt.
15 johans tsoikt von i:m, ruft unt spricht, di:zəa vaa es, von dəm iç gəzakt ha:bə, nah mia viat komən, dəa foa mia gəve:zən ist, den éa vaa e: a als iç
16 unt background zaynəa fülə ha:bən via alə gənómən gna:də um gna:də
17 den das gəzets ist duaç mo:zəs gəge:bən, di gna:də unt va:ahayt ist duaç yezum kristum gəvoadən
[ə] - reduced, very short sound, almost disappears.
[ç] - a dull parallel to the sound [j], similar to a very soft Russian [x]
[h] - exhalation sound
[a] - vocalized [r] (same in English), like a very unclear, disappearing [a]
- long vowel
[ŋ] - nasal [n]
Ukrainian
1 From the beginning the Word became, and the Word became into God, and God became the Word.
2 There was peace in God.
3 Everything stood up through Him, and nothing that stood up stood up without Him.
4 And life was in Him, and life was the Light of people.
5 And the light shined in the darkness, and the darkness did not burn him.
6 There was one man who received messages from God, my name was Ivan.
7 We came to the testimony to testify about Svetlo, so that everyone would believe through him.
8 I was not in this Svetlo, but you can also tell me about Svetlo.
9 The truthful light is the One who shines through the skin of a person who comes into the world.
10 It was in the world, and the world came through Him, but the world did not know Him.
11 Before Vono arrived, Yogo had a fight with his friends.
12 And to all who received Him, He gave His power as children of God, to those who trust in His Name,
13 What is not by blood, nor by the greed of the body, nor by the greed of a man, but by the greed of God.
14 And the Word became body, and was among us, outside of grace and truth, and we saw His glory, the glory of the One-begotten before the Father.
15 Ivan testified about Him, and they called out and said: This is the One that I said about Him: He who will come for me, having stood before me, for He was first, below me.
16 And yet again we have all won, and then grace upon grace.
17 The law came through Moses, and grace and righteousness came 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 Il était 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 lumière des hommes.
5 Et la lumière luit dans les ténèbres, et les ténèbres ne lˋont point comprise.
6 Il y eut un homme, appelé Jean, qui fut envoyé 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 éclaire tout homme venant en ce monde.
10 Il était dans le monde, et le monde a été 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 Jésus-Christ.
Beginning 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 the translation they have been waiting for. However, it’s great that someone has decided and is satisfied. But what should we do, for whom English is not their native language, but there are a huge number of translations, what should we choose? For beginners, it is better to choose a translation in and certainly not the classic KJV, written in outdated English.
Sales
The sales rating is a good indicator. Numbers are stubborn things. You can talk as much as you like about the popularity of a translation, but if they don’t buy it, then they don’t actually use it. So, in recent years, the NIV, NLV, KJV and NKJV have been the most purchased. All of them alternately occupy the first place in sales. So most people choose these translations.Standard
Among Russian translations, the Synodal Bible is the standard. If a book uses quotations from the Bible and does not indicate the version of the Bible, we know that these are quotations from the Synodal. In English, that standard is the KJV. There are many people who believe that this is the only correct translation. But this is not and cannot be. Something is bound to get lost in translation; this is the nature of language.Popular versions
The popularity of the KJV has been said. NIV - emphasizes concise modern language without distorting words. Which is an extremely difficult task. There is a well-known translation of the Living Bible, which is more likely not a translation, but a retelling (we have a similar translation - the New Testament “Word of Life”). NIV is very popular in Youth with a Mission. NASB is popular with teachers. When the original Bible describes something in a way that is not definitive or clear (allows for variations), the NASB also does not provide a clear translation, unlike the KJV or NIV. That is, the NASB conveys the Word more accurately. NLV is most popular among foreigners for its simple English. This is the most popular translation in plain English. Amplified Bible - an expanded translation of the Bible, also popular with many because it does not just translate, but interprets the text. What’s convenient is that you don’t need dictionaries or additional literature. The Message. I can't help but mention it. This is not a direct translation, but a retelling in modern, beautiful literary English. If you want to look at the Bible with fresh eyes, it will be very interesting.The history of Bible translations 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 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 free retellings in verse of well-known biblical stories. One ancient manuscript contains poems previously attributed to the monk and poet Caedmon of Whitby (flourished c. 670), but now dated to the 9th or early 10th century. Another corpus of rhythmic paraphrases is attributed to Cynewulf, who lived around the same era as Caedmon.
The first attempts to truly translate the Bible were made in the 8th century. Bishop Aldhelm of Sherborne (d. 709) is 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 certain type of translation called "gloss". The glosses were supposed to serve as an aid for the clergy and were inserted between the lines of the Latin text. They often followed Latin word order, which was quite different from the Anglo-Saxon word order. Around 950, a single gloss was inserted into a lavishly illuminated manuscript (the so-called Lindisfarne Gospels), the Latin text of which was written c. 700. Soon after this, similar glosses began to be included in other manuscripts.
By the end of the 10th century. There have already been many translations. West Saxon Gospels (10th century) - a complete translation of the gospels, possibly made by three translators. Around 990, Ælfric, 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. He often inserted his translations, which often amounted to prosaic retelling, into sermons. Ælfric's work, the West Saxon Gospels, and numerous translations of the Psalter were all that were 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 the calmer 13th century. translation activities have resumed. Many new translations of the Bible into English fall into the category of religious literature rather than actual translation; thus, for example, the Ormulum of the monk Orm (c. 1215) is a rhythmic translation of Gospel passages used in the Mass in combination with homilies. Around 1250, a rhyming 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 Gempaul. 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. This was the Wycliffe Bible, a translation made under the initiative and direction of 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 best know the teaching of Christ.” He insisted that the Bible in English was necessary to spread this doctrine.
The Wycliffe Bible was almost certainly translated not 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 was prohibited. Due to the unorthodoxy of Wycliffe's teachings and the intransigence of his supporters, the Bible in the native language began to be associated in the minds of the faithful with heresy. Although Bible translations were also undertaken in other European countries, no one began translating the Bible in England until the Reformation. Despite the ecclesiastical curse, Wycliffe's Bible was often rewritten, and parts of it were later borrowed by William Tyndale, the first of the Reformed translators.
Protestant translations
From Tyndale to the New English Bible. Protestant translators during 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, the reforming translators, who broke with the Roman Catholic Church, did not want to base their translations on the Latin Bible.
Tyndall. The first English Protestant translator of the Bible was William Tyndale (c. 1490–1536). Tyndale studied Greek at Oxford and Cambridge, and Hebrew, apparently, 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 publication. A large-format edition was published at Worms in 1525; it reached England the following year and was promptly burned. Despite the church curse, reprints followed one after another, many coming to England from the Netherlands. The first volume of the Old Testament in Tyndale's translation was published in 1530; Tyndale was arrested; in prison he continued to work on the Old Testament, but in 1536 he was burned at the stake as a heretic in Vilvoorde near Brussels.
The rejection of Tindal'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 Tyndale'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 New Testament in the German translation of Martin Luther served as a model for Tyndale's translation.
Coverdale. In 1534, the Church of England petitioned the king for an English translation of the Bible. Archbishop Cranmer, the architect of Henry VIII's religious policies, took several steps on his own initiative to support the petition, but was unsuccessful. When Miles Coverdale, who was once an employee of Tyndale, completed his work and published the first complete Bible in English in Germany (1535), it soon came to England and was sold there without any objections from the authorities. Coverdale did not have Tyndale's learning. He borrowed from Tyndale a translation of the New Testament and part of the Old Testament, but since Coverdale clearly did not speak Hebrew, he had to complete Tyndale's work by translating from Latin (although he looked into the works of Luther, the Zurich Bible and consulted with contemporary scholars) . Coverdale's translation language is more melodious than Tindal's; The Psalter in his translation (1539 edition for the Great Bible) is still used in the Anglican missal (Book of Public Worship), and on account of its literary merits it is often preferred to the translation of the Psalms from the King James Bible.
Bible Matthew. In 1537 Henry VIII was persuaded to give his highest approval to the idea of creating an English Bible; This is how the “new translation” arose. It was believed to be a translation by a certain Thomas Matthew, although the real publisher was apparently another Tyndale employee, John Rogers; the text itself was compiled from the translations of Tyndale and Coverdale with the addition of many doctrinal notes. A fictitious translator was required in order to avoid scandal in connection with the actual publication of the work of the executed Tyndale.
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 of the cost of the book. The decree was probably not talking about Matthew's Bible, but about a new translation. In 1539, a new translation was published, and this weighty volume was called the Great Bible. The editor was Coverdale, but the text was a revision of Matthew's Bible rather than Coverdale's translation of 1535. The second edition of 1540 is sometimes called the Cranmer Bible (prefaced by Archbishop Cranmer's preface). The Great Bible became the official text, but other translations were banned.
Geneva Bible. The coming to power of the Catholic Mary Stuart plunged English Protestants into horror. To avoid persecution, many of them emigrated and settled in Geneva, then 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 published the New Testament and Psalter in 1557, and in 1560 a complete edition of the Bible, the so-called. The Geneva Bible (also known humorously as the "Pants Bible" or "Breeches Bible" because Genesis 3:7 is translated as follows: "And they sewed together fig leaves and made themselves breeches").
The Geneva 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 commentary by clergy. It was typed in an old Gothic font, was large in size and was very heavy; She was often chained to a music stand for safety. The Geneva Bible used clear Latin script and was much smaller in size. It contained the usual numbering of individual verses, as well as book introductions and notes, maps of biblical history, a summary of Christian doctrine, an index and glossary, various forms of prayer were given, and sheet music was appended to the psalms. In short, it was a very complete guide; its completeness and small size contributed to the development of home reading skills.
The Geneva translation was, to a certain extent, the most scientific translation of that time. The text of the Great Bible (1550) was taken as a basis, which was then significantly improved by editors who corrected many errors and inaccuracies. The Geneva Bible almost immediately gained recognition and popularity, but it was not published in England until 1576. 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 published during the lifetime of an entire generation, even after the publication of the King James Bible. This was the Bible that Shakespeare knew and quoted.
Bishop's Bible. Cranmer's conservative successor as Archbishop of Canterbury, Matthew Parker, prevented the distribution of the Geneva Bible. In 1568 he published his own edition, the Bishop's Bible. The title suggests that it was a collective effort by Anglican bishops who completed the task in just two years; they used the Great Bible as their basis, deviating from it only where it conflicted with the Hebrew or Greek texts. The Bishop's Bible often borrows from the Geneva Bible where its advantages in terms of accuracy of translation are beyond doubt. After its completion, the Bishop's Bible replaced the Great 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 when he approached King James I in 1604. James approved the idea and appointed translators - “men of learning, fifty-four in number.” The translators were divided into four groups, meeting at Westminster, Cambridge and Oxford; each group took for itself a part of the Bible, the initial, draft translation of which had to be approved by all members of the “company”. A committee consisting of 12 supervisory editors checked the first versions of the translation. The Bishop's Bible was chosen as the main text, but translations of Tyndale, Coverdale, 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 Bible 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 a large volume in folio, the text was typed in Gothic type. The King James Bible would never have gained popularity if it had not been quickly reprinted in a small format and in Latin type (qualities that at one time ensured the wide circulation of the Geneva Bible).
For nearly 400 years, the King James Bible enjoyed the status of an official translation. In England it is called the Authorized Version, although neither the royal house nor parliament issued any official act on this matter. Moreover, there is no doubt that the Authorized Translation became the Bible of the Church of England and its breakaways in the 17th and 18th centuries. religious associations; it has the same status in Protestant denominations in the United States.
The copyright holder for the King James Bible was the royal printer, so it could not be published in the English colonies in the Americas until they achieved 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 typographical errors and distortions in the text. In the USA, in the edition of N. Webster (1833), outdated phrases were replaced with more modern ones. This editorial work demonstrates efforts typical of the 19th century. and aimed at modernizing the old text.
The Revised Version. The movement towards modernizing the language of the old translation reached its apogee in 1870, when, on the initiative of a council of clergy of the dioceses 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 due to its conciseness and proximity to the original Hebrew and Greek biblical texts, but has not been able to replace the King James Version.
The Revised Standard Version. The first edition of the Revised Translation in the United States included readings by American specialists working together with English editors. In 1901, these readings were included in the text of the publication, which was called the American Standard Version. It served as the basis for the Revised Standard Translation, prepared with the support of the International Council for Religious Teaching (1937). Dean L.E. Wagle of Yale University carried out the general edition of this translation (the New Testament was published in 1946, the Old Testament in 1952).
New English Bible. In sharp contrast to the various translation corrections stands the attempt 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 natural, colloquial English of the 20th century, which avoids both archaic constructions of the 17th century and literal copying of Greek phrases. Thus this translation breaks with the tradition going back to Tyndale. 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 Bible translations
Douay-Rheims translation. The resistance that the Catholic Church offered 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 completed in the French city of Douai (1609–1610). It was started by Martin and completed by Cardinal William of Allen, president of the college, with his collaborators R. Bristow and T. Worthington. It was a carefully executed translation, made from the Vulgate, which in many places was guilty of an abundance of Latinisms and literal copying of the original. In the period from 1635 to 1749, only the New Testament of the Douay-Rheims translation was reprinted (6 times). However, in 1749–1750 Bishop Richard Challoner made numerous amendments which can be said to have revived the Douai-Rheims translation to new life.
Translated by Knox. The most important English Catholic translation of the 20th century. is a translation by Ronald Knox, published 1945–1949. Knox has dealt extensively with the problems of translation, and his version is distinguished not only by its accuracy, but also by its elegance. The Knox Bible is a translation officially approved by the church.
Westminster Bible. The English Jesuits began in 1913 preparing a new translation of the Bible, made from the original languages (i.e., Hebrew and Greek). The New Testament from the Westminster Bible (as the translation was called) was published in 1948 under the leadership of J. Murray and K. Latty.
Jerusalem Bible. In the second half of the 20th century. Two Catholic translations appeared in English and French, called the Jerusalem Bible. A French annotated 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 of the Fellowship of Christian Doctrine financed a series of biblical translations from the original languages of Hebrew and Greek. Translations of individual books prepared with the support of this fellowship began to appear in 1952, and the entire New American Bible was released in 1970. It replaced the old Douay-Rheims translation.
Bible translations for Jews
Translations of the Bible specifically for Jews began to be made 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. Levi (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 generally accepted in American synagogues. After the publication in England of the Corrected 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 its 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 translation as the standard English translation of the Bible for American Jews.
A new version of the American Jewish Publishers Association translation was released between 1963 and 1982. 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 variants of translations and interpretations.
Other translations
From the beginning of the 16th century. many unofficial translations were made without the support or approval of any church groups. Incomplete translations (Psalms, prayers, passages from the Gospels) were published in a series of prayer books from 1529 to 1545. T. More translated parts of the Bible while imprisoned in the Tower of London in 1534–1535. R. Taverner prepared a new edition of Matthew's translation in 1539. Around 1550, J. Chick 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 church pastor who published his translation of the gospels in 1855. The New Testament for the 20th century was popular. (The Twentieth Century New Testament, 1898–1901); Moffat's New Testament, 1913); Goodspeed's New Testament, 1923, which, together with translations of the Old Testament, became part of the American Translation (An American Translation, 1931). Among the most popular publications is J.B. Phillips's translation into modern colloquial English (New Testament in Modern English, 1958). The Revised Standard Version Common Bible (1973), which is based on the 1952 Revised Standard Version, has been approved for use by Orthodox, Protestant, and Catholic denominations. The Good News Bible, a translation of the Bible into modern English, was released by the American Bible Society in 1976. Two new editions of older translations appeared in 1982: the New King James Version, combining the clarity of modern speech with literary style of the original King James Version, and Reader's Digest Bible, a condensed summary of the Revised Standard Version.
