The first editions were parallel, with Russian and Slavic text. Work also began on the Old Testament, while initially the translation was made from the Hebrew text, and during editing, options from the Greek translation (Septuagint) were added in square brackets. In 1822, the Psalter was first published, and in two years its circulation amounted to more than one hundred thousand copies.
The main supporters of the translation at that time were the chief prosecutor and minister of education, Prince A. N. Golitsyn, as well as the rector of the St. Petersburg Theological Academy, Archimandrite Philaret, the future Moscow saint. Golitsyn's resignation in 1824 largely determined the fate of the entire project: the Bible Society was closed, translation work was stopped, and at the end of 1825 the circulation of the first eight books of the Old Testament was burned in a brick factory. Critics, the first of whom were Metropolitan Seraphim (Glagolevsky) of Novgorod and St. Petersburg and the new Minister of Education Admiral A. S. Shishkov, were not so much dissatisfied with the quality of the translation as they denied the very possibility and necessity of any Bible for Russian readers other than Church Slavonic . Of course, wariness about the mystical quests and religious experiments of the then St. Petersburg society also played a role.
For more than three decades, any official work on translation became impossible. However, the urgent need for it did not go away; the Church Slavonic text still could not satisfy everyone: suffice it to say that A.S. Pushkin read the Bible in French. Therefore, unofficial work on translations continued.
First of all, two people should be mentioned here. The first is Archpriest Gerasim Pavsky, who became the main editor of the first official translation back in 1819. Then he taught Hebrew at the St. Petersburg Theological Academy. In the classes, he widely used educational translations of some prophetic and poetic books of the Old Testament, where, among other things, excerpts from the prophetic books were arranged not in canonical, but in “chronological” order, in accordance with the ideas of some scientists of that time. The students found the translations so interesting that their lithographic copies began to be distributed outside the Academy and even St. Petersburg.
As a result, in 1841, a synodal investigation was conducted following a denunciation of the translator. O. Gerasim remained at the Academy, but had to forget about any translation activity for a long time. Subsequently, in the magazine “The Spirit of a Christian” in 1862 - 1863, already during the preparation of the Synodal edition, his translations of some historical books of the Old Testament and Proverbs were published. O. Gerasim was a consistent supporter of translation only from the Hebrew Masoretic text, which in those days scholars usually identified with the original Bible.
Another translator of that time was the Monk Macarius (Glukharev), enlightener of Altai. Living in the mission he founded in the Altai foothills, he not only translated Scripture into the language of local nomads (whose descendants today retain the warmest memory of him), but also thought about the need for a Russian translation of the Old Testament. The translation of the New Testament and Psalms already existed by that time, although it was no longer printed or distributed, so it is no coincidence that all translation activity at that time was aimed at filling the gap in the Old Testament part of Scripture. To begin with, Fr. Macarius wrote to Metropolitan Philaret about his proposals, but since there was no response, in 1837 he began independent work, partly using Pavsky’s lithographs. He first sent the results of his labors to the Commission of Theological Schools, and then directly to the Synod, with his letter attached.
The tone of his message to the Synod was consistent with the book of Isaiah, which it accompanied.
O. Macarius denounces the Synod for its reluctance to help in the matter of spiritual enlightenment of Russia, calls the Decembrist revolt, the flood in St. Petersburg and other disasters a direct consequence of this negligence. He repeats the same words without hesitation in a letter to Emperor Nicholas I himself! The answer was a not too heavy penance... and draft translations handed over to the archives. However, Metropolitan Philaret after this story drew attention to Fr. Macarius and wrote him a detailed answer, the essence of which boiled down to one thesis: the time had not yet come for this translation.
However, Fr. Macarius continued his work and translated it completely, except for the long-published Psalter; his translations were published after his death in
"Orthodox Review" for 1860 - 1867. and were used in the preparation of the Synodal edition. These translations follow the Hebrew text exactly.
What language should I translate from?
During the reign of Nicholas I, when practical translation work could only be of a private nature, Metropolitan Philaret developed theoretical foundations for future translation. A special role was played by his note to the Holy Synod “On the dogmatic dignity and protective use of the Greek seventy interpreters and Slavonic translations of the Holy Scriptures” (1845) - in fact, the methodological basis of the future Synodal translation.
As we see, for most translators of that time the question of a textual basis for translating the Old Testament simply did not arise - they took the Hebrew text that has come down to us. At the same time, it was clear to everyone that the traditional text of the Orthodox Church has always been the “translation of seventy interpreters” (Septuagint), from which the Church Slavonic translation was also made at one time. It cannot be said that other versions of the text were always rejected: for example, during the preparation of the first complete edition of the Bible in Rus', the so-called. The “Gennadian Bible” of 1499 used both the Latin translation and, in part, even the Hebrew Masoretic text. Still, the Masoretic Text traditionally belonged to the synagogue rather than to the Church.
Metropolitan Philaret proposed a kind of compromise: to translate the Hebrew text, but to supplement and even edit the translation (in dogmatically significant places) in accordance with the Septuagint and the Church Slavonic text. This is exactly what was decided to do when, at the meeting of the Synod on the occasion of the coronation of Alexander II (1856), at the instigation of Metropolitan Philaret, it was decided to resume the translation of the Bible into Russian. However, this decision did not mean the start of work, because the project had many opponents. These included, for example, Metropolitan of Kiev Filaret (Amphitheaters).
The argumentation of opponents of the translation has remained virtually unchanged since the time of Admiral Shishkov: Church Slavonic and Russian are different styles of the same language, moreover, the first unites different Orthodox peoples. “If you translate it into Russian, then why not translate it into Little Russian, Belarusian, etc.!” – Metropolitan Philaret of Kyiv exclaimed. In addition, wide familiarity with the biblical text could, in his opinion, contribute to the development of heresies, as happened in the homeland of biblical societies, in England. Instead of translation, it was proposed to correct individual words of the Slavic text and teach the people the Church Slavonic language. By the way, the same solution was proposed for “foreigners”, in relation to whom it looked completely utopian. Chief Prosecutor Count A.P. shared this position. Tolstoy.
The dispute between the two Metropolitan Philaretov, Moscow and Kyiv, became the subject of detailed discussion in the Synod, and in 1858 it confirmed the decision of two years ago: to begin translation. The emperor approved this decision. As a result, four Theological Academies (St. Petersburg, Moscow, Kyiv and Kazan), which were entrusted with this undertaking, created their own translation committees. Their works were approved by the diocesan bishops and then by the Synod, which completely devoted one of its three present days to this work. Then Saint Philaret of Moscow contributed his editing, who was actually the editor-in-chief of this translation and devoted the last years of his life to working on it (he died in 1867). Finally, the text was finally approved by the Synod.
Thus, in 1860 the Four Gospels were published, and in 1862.
Of course, this was a new translation, significantly different from the editions of the early 19th century. When preparing the Old Testament, existing translations of Fr. Macarius, which were seriously edited, and newly prepared texts. From 1868 to 1875, separate collections of Old Testament books were published.
Work on them was carried out in accordance with the principles of the “Note” of Metropolitan Philaret: the Hebrew text was taken as a basis, but additions were given to it and corrections were made based on the Greek and Slavic texts. The most obvious of these additions were placed in simple brackets, which created confusion: the brackets were also used as a regular punctuation mark. As a result, a special type of text emerged, eclectically combining elements of Hebrew and Greek text. As for the New Testament, everything was much simpler: the traditional Byzantine version of the text was taken as a basis, which, with minor differences, was also known in the West (the so-called Textus receptus, i.e. "generally accepted text"), and in the East of Christendom. Western publications were taken as a basis, and words that were present in Church Slavonic, but absent in these publications, were also given in parentheses. The words added “for clarity and connection of speech” have been italicized.
So, in 1876, the complete Bible was finally published, which henceforth received the name Synodal. However, her story did not end there. First, in 1882, a Protestant edition of the translation was published “with the permission of the Holy Governing Synod for the English Bible Society.” In its Old Testament part, all words placed in brackets were removed. This did not and could not lead to complete identity of such a text with the Hebrew Bible, since many corrections were made at the level of individual words or the choice of one or another interpretation. But those brackets that were used simply as punctuation were also destroyed. Subsequently, this version of the text was reprinted many times by Protestants. As a result, it turned out that there are two versions of the Synodal text: Orthodox and Protestant, which does not include those Old Testament books that are not included in the Protestant canon. As a rule, such publications contain the subtitle “canonical books.” In the last decade and a half, the Russian Bible Society began to publish a revised version of such a text, in which, at least, the brackets that were unfairly removed in the 1882 edition were returned.
In 1926, the Bible was printed for the first time in the new spelling. Beginning with the 1956 edition of the Moscow Patriarchate, outdated grammatical forms were subject to minor changes (for example, “seeing” was replaced by “seeing”, and “face” by “face”).
Not only Synodal
It is characteristic that even before the revolution of 1917, the Synodal translation was far from being perceived as the only possible Russian text of the Bible. Firstly, in London in 1866 - 1875, i.e. Almost in parallel with the Synodal, a translation by V. A. Levinson and D. A. Khvolson was published, which was intended “for use by Jews.” In style, however, it is very close to the Synodal. There were other translations intended for Jews. Such publications, as a rule, were published with a parallel Hebrew text, sometimes the translation was accompanied by commentaries. First of all, it is worth mentioning the publications prepared by L. I. Mandelstam (published in Berlin in the 1860s and 70s) and O. N. Steinberg (Vilna, 1870s). This tradition has not been interrupted to this day, although modern translations “for Jews” are much less like the Synodal one than a hundred years ago.
But on the Christian side, translation activity continued. Many people know the translation of the New Testament made by the Chief Prosecutor of the Synod K.P. Pobedonostsev (St. Petersburg, 1905), whose goal was to bring the Russian text closer to Church Slavonic.
In addition, translations of the Old Testament from the Septuagint were undertaken. In the 1870s. Separate books were published in translations by Bishop Porfiry (Uspensky), and then by P.A. Yungerova (Kazan, 1882 – 1911). Of all these translations, the most famous is Jünger's translation of the Psalter, republished in 1996. It is quite academic and is intended, first of all, for independent analysis of difficult parts of the Slavic or Greek text. This text is not suitable for private prayer.
Published until the 1920s. also translations of individual books, made by a variety of authors who sought to convey the beauty and depth of the biblical text that amazed them. This is, for example, the Epistles to the Galatians and Ephesians translated by A.S. Khomyakova; Proverbs of Solomon translated by Bishop Antonin (Granovsky); Song of Songs and Ruth translated by A. Efros.
There were also voices in favor of revising the Synodal Bible. Slavist and biblical scholar I.E. Evseev even wrote a separate work “The Council and the Bible” for the Local Council of 1917–18. The main complaints about the Synodal translation were related to its style. Indeed, the history of the translation is such that its main drafts were written at a time when the language of classical Russian prose was just taking shape. But Evseev’s sentence still seems too harsh to us: “The language of this translation is heavy, outdated, artificially close to Slavic, and is a whole century behind the general literary language.”
The Council did express a clear intention to begin preparing a new version of the translation of Scripture, but, as is easy to understand, completely different tasks soon arose. The question was no longer about how good the Synodal text was and in what respects it could be corrected - rather, about whether the Bible would be accessible to the Russian reader at all in any translation. Under communist rule, the Synodal translation became a confessional translation: it was the one that was torn and trampled during interrogations (as Adventist M.P. Kulakov spoke about his own interrogation), it was smuggled illegally from abroad, it was obtained in the reading rooms of libraries with a special permit, it reprinted extremely rarely and in very limited editions, often copied by hand. As a result, it was through him that generations of our compatriots came to Christ, and today it is difficult for many of them to imagine that any other Russian Bible is possible.
Synodal translation today
How can we evaluate this translation today? It is quite obvious that it will remain the main Russian Bible for a long time, and not only for Orthodox people. At the same time, no one has ever declared it infallible or the only possible one. Therefore, while noting its undoubted advantages, we can also talk about its disadvantages.
First of all, as already noted, this is a style, and not only its heaviness and archaism. It can be said that the Synodal translation practically does not reflect the stylistic difference between different genres and authors, conveying messages or psalms in much the same way as narrative or legal provisions.
The main thing is that the style sometimes turns out to be overly heavy; the same Messages are simply impossible to understand without additional reference literature.
There are also inconsistencies in the translation. Thus, Ekron and Ekron mentioned in historical books are actually one city. One of the Hebrew names appears only eleven times in three books in the Old Testament, and it is translated four different ways: Eliab, Elihu, Elijah, Eli. The inconsistency does not only apply to proper names, of course. In the New Testament epistles it often turns out that the same word, which has a key meaning, is translated differently even within the same chapter, for example, the notorious dikayosyune(see Chapter 12) - as “truth” and immediately as
“righteousness”, which destroys the logic of the text.
Sometimes today we have reason to think that translators made a mistake.
The most striking example is already discussed in chapter 10 - this is 2 Samuel 12:31, which says that King David allegedly destroyed all the Ammonites, although he most likely only forced them to work.
The Synodal translation has one more feature, which can hardly be called a disadvantage, but which makes us think about the possibility of other translations. As has already been said, its Old Testament portion largely follows the Hebrew text.
It so happens that the Septuagint has already been translated into major European languages, except Russian, and this gap is certainly worth filling.
Currently, new Bible translations are being published, based on different principles and aimed at different audiences, we will talk about them in the next chapter. It is quite possible to imagine the appearance of an updated edition of the Synodal Translation, taking into account the latest scientific achievements and changes in Russian stylistics, and one can also imagine new translations for the church reader.
Synodal translation of the books of Holy Scripture into Russian
(1816-1876)
BIBLE
Books of Holy Scripture of the Old and New Testaments
canonical
in Russian translation
with parallel sites and applications
Preface to the 1994 edition of the Russian Bible Society
In this edition, the text of the Synodal Translation of 1876 is verified with the Hebrew text of the Old Testament and the Greek text of the New Testament to eliminate inaccuracies made in the preparation of previous editions of the canonical Russian Bible.
Words added by translators “for clarity and connection of speech” are in italics.
Words missing from the original texts that have come down to us, but restored on the basis of ancient translations, were placed in brackets by the translators of 1876. In this edition, for the New Testament such markup has been preserved without changes, and for the Old Testament it has been revised and corrected taking into account the achievements of modern textual criticism. At the same time, to distinguish it from brackets - punctuation marks, square brackets, rather than round ones, are used.
The publication is accompanied by a Dictionary of Borrowed, Rare and Obsolete Words, so some of the footnotes of previous editions turned out to be superfluous and were omitted.
History of the Synodal Translation
The history of the Russian Bible dates back to 1816, when, by order of Emperor Alexander I, the Russian Bible Society began translating the New Testament into Russian. In 1818, the Society published a Russian translation of the Gospels, in 1822 - the full text of the New Testament and a Russian translation of the Psalter. By 1824, the Russian translation of the Pentateuch was prepared for printing. However, after the closure of the Russian Bible Society in 1826, work on the Russian translation of the Bible was suspended for thirty years.
In 1859, with the permission of Emperor Alexander II, the Holy Synod of the Orthodox Russian Church entrusted the preparation of a new Russian translation to four theological academies: St. Petersburg, Moscow, Kazan and Kyiv. This translation was based on the text of the Russian Bible Society. The final editing was carried out by the Holy Synod and personally by Metropolitan of Moscow Philaret (Drozdov) - until the latter’s death in 1867.
In 1860, a translation of the Four Gospels was published, and in 1863 - the entire New Testament. In 1876, it became part of the first complete Russian Bible. Since then, this translation, usually called the “Synodal”, having gone through dozens of editions, has become the standard text of the Bible for all Christians in Russia.
Textual basis of the Synodal translation
The Russian translation of the New Testament part of the Bible was based on the editions of the Greek New Testament by C.F. Matthei (1803-1807) and M.A. Scholz (1830-1836). In parentheses, words were added to the Russian translation that were absent in these publications, but were present in Church Slavonic texts. In a similar way, when translating the Old Testament (which was based on the Hebrew text, the so-called Masoretic), words were introduced into the Russian text - in parentheses - that were not in the Hebrew original, but were present in the Ancient Greek and Church Slavonic versions. One of the shortcomings of the Russian Bible of 1876 was that these “textual” brackets were no different in appearance from brackets - punctuation marks.
In 1882, on the initiative of the British and Foreign Bible Society, a revised edition of the Synodal Translation was published, intended specifically for Russian Protestants. In this edition, in particular, an attempt was made to remove from the Russian text of the Old Testament words and expressions introduced into it from the Greek and Slavic versions (the New Testament part of the Russian translation was not revised). Unfortunately, due to the confusion of “textual” brackets with brackets - punctuation marks, this attempt only led to the fact that almost all words and expressions that for some reason were placed in brackets in the 1876 edition were removed from the Old Testament. the error migrated from the 1882 edition to the edition prepared by the American Bible Society in 1947, which became the main Bible publication for Russian Protestants for four and a half decades.
Our edition restores all the words and expressions of the Synodal Translation that are found in the Hebrew text of the Old Testament, but were unreasonably omitted in the editions of 1882 and 1947. As for the words and expressions that were introduced into the Synodal Translation from the Greek version of the Old Testament, we have preserved them only in those few cases where modern textual criticism really considers it possible to trust the Greek Bible more than the Hebrew text that has come down to us.
The text of the New Testament in this edition (as well as in all previous editions of the Synodal Translation) is printed without any omissions or additions in relation to the 1876 edition.
To avoid confusing “textual” brackets with brackets - punctuation marks, we print them not round, but square (see Gen. 4:8).
Italics in the Synodal Translation
Words added by translators for clarity and coherence were set in italics in the 1876 edition. We leave this author's marking intact, despite the fact that modern science of translation would consider it unnecessary.
Spelling and punctuation
More than a hundred years have passed since the first publication of the Synodal Translation. During this time, a reform of Russian spelling was carried out, and spelling and punctuation standards were repeatedly changed. Although the Synodal Translation has been printed in the new spelling for several decades (since the 1920s), we considered it necessary to make a number of spelling corrections for this edition. We are talking mainly about replacing outdated endings: for example, the spellings “Holy”, “Living” have been corrected to “Saint”, “Alive”; “Holy”, “Zhivago” - to “Holy”, “Living”; “face”, “father” - on “face”, “father”.
At the same time, we left many spellings that correspond to the spelling and punctuation standards of the 19th century intact - for example, the spelling of lowercase and capital letters in the names of peoples or within direct speech.
Formatting direct speech
The punctuation of the Synodal Translation is characterized by a limited use of quotation marks - they are placed, in fact, only in two cases:
- to highlight a quote taken from a written source;
- to highlight direct speech within another direct speech.
We did not replace this punctuation norm with a modern one, but only tried to achieve a more consistent implementation of it.
The division of the biblical text into chapters arose in Western Europe in the 12th century. (division into verses - in the 16th century). It does not always correspond to the internal logic of the narrative. In this edition, we have supplemented it by semantically dividing the text into separate passages, providing them with subheadings. Like the words that translators added to the biblical text for clarity and coherence, the subheadings are in italics.
The first book of Moses' Genesis(book chapters: 50)
Second Book of Moses' Exodus(book chapters: 40)
The third book of Moses Leviticus(book chapters: 27)
The fourth book of the Numbers of Moses(book chapters: 36)
The fifth book of Moses, Deuteronomy(book chapters: 34)
Book of Joshua(book chapters: 24)
Book of Judges of Israel(book chapters: 21)
Book of Ruth(book chapters: 4)
First Book of Samuel [First Samuel](book chapters: 31)
Second Book of Samuel [Second Samuel](book chapters: 24)
Third Book of Kings [First Kings](book chapters: 22)
The Fourth Book of Kings [Second Kings](book chapters: 25)
First Book of Chronicles, or Chronicles(book chapters: 29)
Second Book of Chronicles, or Chronicles(book chapters: 36)
Book of Ezra(book chapters: 10)
Book of Nehemiah(book chapters: 13)
Book of Esther(book chapters: 10)
Book of Job(book chapters: 42)
Psalter(book chapters: 150)
Proverbs of Solomon(book chapters: 31)
Book of Ecclesiastes, or Preacher(book chapters: 12)
Song of Solomon(book chapters: 8)
Book of the prophet Isaiah(book chapters: 66)
Book of the Prophet Jeremiah(book chapters: 52)
Lamentations(book chapters: 5)
Book of the Prophet Ezekiel(book chapters: 48)
Book of the Prophet Daniel(book chapters: 12)
Book of the Prophet Hosea(book chapters: 14)
Book of the Prophet Joel(book chapters: 3)
Book of the Prophet Amos(book chapters: 9)
Book of the Prophet Obadiah(book chapters: 1)
Book of the Prophet Jonah(book chapters: 4)
Book of the Prophet Micah(book chapters: 7)
Book of the Prophet Nahum(book chapters: 3)
Book of the Prophet Habakkuk(book chapters: 3)
Book of the Prophet Zephaniah(book chapters: 3)
Book of the Prophet Haggai(book chapters: 2)
Book of the Prophet Zechariah(book chapters: 14)
Book of the prophet Malachi(book chapters: 4)
Holy Gospel from Matthew(book chapters: 28)
Holy Gospel from Mark(book chapters: 16)
Holy Gospel from Luke(book chapters: 24)
Holy Gospel from John(book chapters: 21)
Acts of the Holy Apostles(book chapters: 28)
Conciliar Epistle of the Holy Apostle James(book chapters: 5)
The first conciliar letter of St. Peter the Apostle(book chapters: 5)
Second Council Epistle of St. Peter the Apostle(book chapters: 3)
The first conciliar letter of St. John the Apostle(book chapters: 5)
Description
The text of the Synodal Translation, widely used on the Internet and in Bible computer programs, was prepared by the German mission “Light in the East” with the participation of Russian Bible Society in the early 90s of the twentieth century and reproduces the Orthodox edition of the Bible of 1988, with some borrowings in non-canonical books from the Brussels Bible (Protestant editions of the Synodal translation, in addition to the number of books, differed, for example, in punctuation or spelling options - “holy” / “holy” ", "having arrived"/"having arrived", etc.). It exists in three versions: the full text of the Synodal Translation with non-canonical books, the text of canonical books alone (in the Protestant environment) and the text of canonical books with Strong's numbers.
After publication, the translation “met with many critical comments, both scientifically and especially literary.” According to I. Sh. Shifman, the desire of the translators to follow Orthodox dogma led to the fact that “as a result, the Synodal translation contains numerous deviations from the Masoretic text, as well as tendentious interpretations of the original.” I. M. Dyakonov indicates that this translation “does not meet the level of scientific requirements.”
Translation history
The history of the Russian translation of the Bible goes back to that created on the initiative of Alexandra I Russian Bible Society, under whose auspices the translation work began approximately.
The translation was made on the basis of the Masoretic text, but in full accordance with Orthodox dogma.
The basis of the Synodal translation of the New Testament part of the Bible was the printed editions of the Greek New Testament, first of all - Christian Friedrich Mattei(1803-1807) and Johannes Martin Augustin Scholz (1830-1836). Words that were not in these books but were present in Church Slavonic texts were added in parentheses to the Russian translation.
Alternative translations
IN 19th century other attempts were made to make a Russian translation; some of them are very innovative and bold, such as translations of Rev. Gerasim Pavsky(† 1863), archimandrite Makaria Glukhareva(† 1847); were rejected and even banned by the Synod.
Notes
Literature
- Centennial anniversary of the Russian translation of the Bible. // « Church News published under the Holy Governing Synod" Additions. February 13, 1916, No. 7, pp. 196-208 (Speech by Professor I. E. Evseev on January 31 1916 in the assembly hall of the Imperial Petrograd Theological Academy at the annual meeting of the Commission for the scientific publication of the Slavic Bible, dedicated to the memory of the centenary of the beginning of the Russian synodal translation of the Bible).
Links
- The beginning of the history of Russian Bible translation and the Russian Bible Society
- Hieromonk Alexy (Makrinov). Contribution of the St. Petersburg - Leningrad Theological Academy to the development of biblical studies (translations of the Holy Scriptures into Russian and biblical textual criticism)
- The experience of translating the sacred books of the Old Testament into Russian, Metropolitan. Philaret Drozdova (from the Jewish text).
- Anniversary of the Synodal translation of the Bible Svobodanews.ru 12/28/06
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