Greek rule. Translation of the books of Holy Scripture into Greek. Translations of the Bible into Greek New Testament in Greek

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

It is clear from the letters that the translation has found application in educational institutions, self-education circles, religious associations, as well as among individual readers as a tool for in-depth understanding of the sacred text and its language. The circle of readers turned out to be much wider than originally thought; Thus, a new form of missionary and educational work for Russia, which is interlinear translation, has received recognition today.

New Testament in Greek with interlinear translation into Russian

Russian Bible Society, St. Petersburg, 2001

ISBN 5-85524-116-5

Editor-in-Chief A. A. Alekseev

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

Consultant on theological issues archim. Iannuariy (Ivliev)

Translators:

E. I. Vaneeva

D. I. Zakharova

M. A. Momina

B.V. Rebrik

Greek text: GREEK NEW TESTAMENT. Fourth Revised Edition. Ed. by Barbara Aland, Kurt Aland, Johannes Karavidopoulos, Carlo M. Martini and Bruce M. Metzger © 1998 Deutsche Bibelgesellschaft, Stuttgart, Germany.

Interlinear translation into Russian. Russian Bible Society, 2001.

New Testament in Greek with interlinear translation into Russian - Introduction

I. Greek text

The original text is taken from the 4th edition of the Greek New Testament of the United Bible Societies (The Greek New Testament. Fourth Revised Edition. Edited by Barbara Aland, Kurt Aland, Johannes Karavidopoulos, Carlo M.Martini, and Bruce M.Metzger in cooperation with the Institute for New Testament Textual Research, Munster/Westphalia. United Bible Societies. Stuttgart 1993.) First published in 1898 by Eberhard Nestle, this text is a scientific reconstruction of the Greek original, based on the Vatican Code. The reconstruction seeks to establish the true form of the text in which it first appeared, but it has greater reliability for the era of the 4th century, to which the main sources of the Greek New Testament text written on parchment date back. Earlier stages of the text are reflected in papyri of the 2nd-3rd centuries, however, their testimony is largely fragmentary, so that only reconstructions of individual readings can be made on their basis.

Thanks to numerous publications of the United Bible Societies, as well as the Institute of New Testament Textual Studies (Institut fur neutestamentliche Text-forschung, Miinster/Westph.), this text has received extremely wide circulation. It is also of particular interest to translators because it is based on a valuable textual commentary: B. M. Metzger, A Textual Commentary on the Greek New Testament, a Companion Volume to the United Bible Societies" Greek New Testament. London-New York 1971, second edition 1994

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

As is known, after the official recognition of Christianity in the 4th century. that Greek text of the New Testament, which was used in the worship of Constantinople, began to become increasingly widespread and replaced other varieties of the text that existed in antiquity. This text itself also did not remain unchanged; the changes were especially significant in the 8th-10th centuries. during the transition of Byzantine writing from the uncial script to cursive writing (minuscule) and in the XII-XIV centuries. during the dissemination of the so-called Jerusalem liturgical charter.

There are many discrepancies between the manuscripts containing this Byzantine text, which is natural for any text in the manuscript era, but some common features of all manuscripts arose relatively late, this reduces the value of the Byzantine text for the reconstruction of the New Testament original of the 1st century. The Byzantine text, however, retains the authority of the historically attested form of the New Testament, which was and remains in constant ecclesiastical use.

As for the edition of Erasmus of Rotterdam, it is based on five random manuscripts of the 12th-13th centuries. (one for each part of the New Testament: the Gospels, the Acts of the Apostles, the Council Epistles, the Epistles of the Apostle Paul and the Apocalypse), which were made available to the publisher in 1516 in Basel. These manuscripts have a number of individual readings; in addition, the publisher, according to the custom of his time, made many corrections (philological conjectures) to the text; thus, TR is one of the possible forms of the Byzantine text, but not the only possible one. When starting to work on the interlinear translation, its participants came to the conclusion that there was no reason to stick to the individual characteristics that TR possesses, just as there was no reliable scientific procedure for identifying these characteristics and eliminating them.

In addition, it should be borne in mind that none of the translations of the New Testament into Church Slavonic or Russian accepted in Russia are made directly from TR.

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

In 1876, the first complete text of the Holy Scriptures was published in Russian (usually called the Synodal translation), which was intended for St. Synod for “home edifying reading.” Over time, this translation acquired ecclesiastical and religious significance in the Protestant environment, as well as a relatively modest application in Russian theological science, which more readily uses the Greek original. The translation of the New Testament as part of the Synodal Bible, in general, maintains the orientation towards Byzantine sources characteristic of the Russian tradition and very closely follows the Church Slavonic text.

This translation, however, is in no way an accurate rendering of the TR, as we see in modern European translations, such as Martin Luther's German translation (1524) or the English 1611 version (the so-called King James Version). The question of the Greek basis of the Synodal translation still awaits further research; With its critical apparatus (see Section II 2 about it), this publication is intended to contribute to its solution.

Thus, being associated with the Byzantine text, our domestic tradition is not directly dependent on the specific form of the Byzantine text that Erasmus of Rotterdam published in 1516. But we must also be aware of the fact that there are practically no theologically significant discrepancies between editions of the Greek New Testament text, no matter how many there have been since 1516. Textual issues in this case have more scientific and educational significance than practical significance.

II. PUBLICATION STRUCTURE

1. Material arrangement

1.Russian words are placed under the corresponding Greek words so that the initial characters of the Greek and Russian words coincide. However, if several Greek words are translated by one Russian, the beginning of the Russian word may not coincide with the beginning of the first Greek word in the combination (for example, Luke 22.58; see also section III 4.5).

2. Some words in the Greek text are enclosed in square brackets: this means that its publishers were not clear as to whether they belonged to the original or not. The Russian interlinear translation corresponds to such words without any special markings.

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

4. Words added in the Russian translation are enclosed in square brackets: these are, as a rule, prepositions in place of non-prepositional forms of the Greek text (see section III 2.7, 8, 12).

6. The division of the Russian text into sentences and their parts corresponds to the division of the Greek text, but the punctuation marks are different due to differences in spelling traditions, which, of course, does not change the meaning of the statement.

7. Capital letters are placed in the Russian text at the beginning of sentences; they begin proper names, personal and possessive pronouns when they are used to designate God, the Persons of the Holy Trinity and the Mother of Jesus Christ, as well as some nouns denoting important religious concepts, the Jerusalem Temple and books of Holy Scripture (Law, Prophets, Psalms).

8. The form of proper names and geographical names of the interlinear Russian translation corresponds to the Greek spelling, and the most common ones correspond to the Russian Synodal translation.

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

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

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

2. Variations in the Greek text

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

Variations of the Greek text are extracted from the following editions: 1. Novum Testamentum Graece. Londinii: Sumptibus Britannicae Societatis ad Biblia Sacra Domi et Foris Edenda Constitutae MCMXII. This edition reproduces the Textus receptus according to one of its scientific editions: Textus qui dicitur Receptus, ex prima editione Elzeviriana (Lugduni Batavorum anno 1624 impressa) depromptus. Variants from this edition are marked in the apparatus with the abbreviation TR;

2. Novum Testamentum Graece post Eberhard et Erwin Nestle editione vicesima septima revisa communiter ediderunt Barbara et Kurt Aland, Johannes Karavi-dopoulos, Carlo M.Martini, Bruce M.Metzger. Apparatum criticum novis curis elaboraverunt Barbara et Kurt Aland una cum Instituto Studiorum Textus Novi Testamenti Monasterii Westphaliae. Stuttgart: Deutsche Bibelgesellschaft 1993 (=Nestle-Aland~). The discrepancies extracted from the critical apparatus of this edition, which characterize the Byzantine tradition of the text, are designated by the Gothic letter $R (Majority text, “text of the majority” - this is how the Byzantine text is conventionally designated in modern textual criticism of the New Testament). If the option does not characterize the Byzantine tradition as a whole or belongs to manuscripts that are not included in it at all, it is placed without any designation.

In the apparatus for the text of the Apocalypse, the Gothic letter is used with two additional indices: $RA denotes a group of Greek manuscripts containing interpretations of Andrew of Caesarea on the Apocalypse, Shk denotes manuscripts without interpretations belonging to the general Byzantine tradition (koine). If the reading is typical for both groups of Greek sources, the letter $I is used without additional indices.

III. TRANSLATION

1. General nature of the translation

The main source of meaning in this edition is the Synodal translation. An interlinear translation should not be read as an independent text; its purpose is to reveal the grammatical structure of the Greek original. The means that serve this purpose are discussed below. As for the lexical-semantic side of interlinear translation, it is characterized by the following features:

1. The desire to convey the same word of the Greek original or the same meaning of a polysemantic word with the same word of the Russian translation. Of course, this desire cannot be fully realized, but the synonymy of interlinear translation is much narrower than the synonymy of literary translation.

2. The desire to convey the internal form of the word. In accordance with this, preference is given to those Russian correspondences that, in word-formation terms, are closer to the Greek form, i.e. for words with prefixes, prefix equivalents are searched for, a nest of cognate words of the original is translated, if possible, with cognate words, etc. In accordance with this, for religiously colored words, whenever possible, preference is given to non-terminological translation, which serves to reveal their internal form, cf. translation of the word eyboksh (Matthew 11.26) good intention, in the Synodal translation goodwill; ojiooyetv (Luke 12.8) acknowledge, Sin. confess; KT|ptiaaeiv (Mk 1.4) proclaim, Syn. preach.

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

Online Bible study.
There is a Russian version of the site.
The site of my friend, a talented programmer from Prague.
A large number of Bible translations, including Russian ones.
And there are translations with Strong's numbers. It is made clearly and conveniently, it is possible to simultaneously view a verse in many translations.

Manuscript

https:// manuscript-bible.ru

Russian language

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

http://www.

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

The program can:

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

The program includes:

Interlinear translation of the New Testament into Russian by Alexey Vinokurov. The text of the 3rd edition of the Greek New Testament of the United Bible Societies is taken as the original.
Symphony of Greek vocabulary forms.
Reference inserts from the dictionaries of Dvoretsky, Weisman, Newman, as well as other less significant sources.
A symphony of numbers by James Strong.
Audio recordings of the pronunciation of Hebrew and Greek words.
JavaScript function from A. Vinokurov's reference book, generating a phonetic transcription of a Greek word according to Erasmus of Rotterdam.
JS Framework Sencha distributed by GNU.

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

Links to poems

You can put a link to any place in the New Testament. Example: www.biblezoom.ru/#9-3-2-exp, where 9 - serial number of the book (required)
3 - chapter number (required)
2 - number of the analyzed verse (optional)
exp- expand the chapter tree (optional)

Other versions

bzoomwin.info The program has an offline version for Windows. It costs 900 rubles..., all subsequent updates are free. Possibility of adding modules from Bible Quotes. When you purchase the program, you get a free application for Adroid or iPhone.

ABC

https:// azbyka.ru/biblia

Russian language

The Bible in Church Slavonic, Russian, Greek, Hebrew, Latin, English and other languages.
You don’t have to study it, all the menus are on the screen at once.
The main thing is that you can add parallel translations, although all at once.
Can also be easily disabled. There is an Old Church Slavonic text with accents.

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The most powerful Bible online.
Nice, neat site. Usually, they just put a database that is working on the Internet, and the design is not necessary.

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

By the 3rd century BC. BC, after the conquests of Alexander the Great, the archaic world of the ancient Near East found itself face to face with the world of classical antiquity. After this collision, many of the most important images and themes of the Hebrew religion were rethought. At the center of this reinterpretation is the Greek translation of the Bible (Old Testament), the so-called Septuagint.

Candidate of Philological Sciences, Associate Professor at the Institute of Oriental Cultures and Antiquity of the Russian State University for the Humanities, Head of the Department of Biblical Studies of the Church Postgraduate and Doctoral Studies of the Russian Orthodox Church. In 1991–2010, he was the project manager for a new translation of the Old Testament into Russian, initiated by the Russian Bible Society.

Abstracts

The translation of the Hebrew Bible into Greek is the first transposition of a large literary corpus from one language into another in the history of Europe and the Middle East. This in itself is incredibly interesting - it’s as if we are present at the very first steps of literary translation, becoming witnesses and researchers of the birth of the translation craft. The categories in which we are accustomed to classify and evaluate translation techniques turn out to be inapplicable here. We are talking, for example, about literal and free translations. But the Septuagint is both very literal - just not in the same way as the modern literalistic translations - and very free - just not in the same way as the free modern translations. Its authors had a different understanding of the translator’s task, different from ours.

There are many discrepancies between the canonical text of the Hebrew Bible and its Greek translation. Some of them are related to the fact that the Hebrew original that lay before the translators was different from the text that was subsequently canonized in the Jewish tradition. But in most cases, discrepancies appeared during the translation process. Any translation of a text from language to language is also a translation from one culture to another; The greater the distance between the two cultures, the more noticeable this is. The gap between the world of the Hebrew Bible and the ancient world was enormous, which led to reinterpretation of the biblical text and gave rise to new, sometimes unexpected, but very important meanings.

These differences between the Hebrew and Greek Bibles turn out to be much more relevant for Russian culture than for any Western European culture. The fact is that the Orthodox tradition, which permeates our entire cultural heritage - icon painting, prayers, liturgical reminiscences in fiction - is based on the texts of the Greek Bible. And the generally accepted Synodal translation of the Bible is based on the Hebrew text. As a result, for example, a simple person who comes to church is faced with such serious textological problems that, in theory, should only concern narrow specialists in the Septuagint. In Russian culture, exegetical Exegesis- interpretation of biblical texts. The decisions made by the Jews of Alexandria more than two thousand years ago became the subject of heated controversy - for example, disputes over the Synodal translation of the Bible.

Interview with lecturer

— Tell us why you began to study this particular topic?

— Since my youth, I have been very interested in the connection between our religious tradition and its cultural context, its historical dynamics. I became particularly interested in the relationship between the Greek and Hebrew Bibles when I was working on a new translation of the Old Testament into Russian (I supervised the translation of the Old Testament into Russian, which was initiated by the Russian Bible Society; in relation to some books, I acted as a translator - driver, to the rest - as an editor). Questions about choosing one textual option or another arose at every step, and each option had its own story, often unresolved.

— What place does the subject of your study occupy in the modern world?

— The differences between the Greek Bible and the Hebrew Bible have always been of interest to biblical scholars. But in the last quarter of a century, the study of the Septuagint has experienced a real boom - in English-speaking countries, in Germany, France, Spain, Finland, serious research centers are emerging, translations of the Greek Bible into English, French, German, and Spanish are being published. The fact is that the focus of biblical scholarship has long been on the search for the “original text” and the “original meaning”; in such a perspective, the later (even two thousand years ago, but still the latest!) adaptations and translations of the Hebrew text were marginal and uninteresting. And somewhere from the end of the last century, the scientific paradigm itself began to change: it became obvious that the history of the Bible is the history of its interpretation and re-interpretation, and every turn of this complex story has its own meaning and its own beauty.

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

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

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

— The moment of meeting, the clash of different cultures is very interesting: you can clearly see how differently people perceive the world around them. You compare, for example, two texts and see an obvious error, misunderstanding. You look more closely and realize that it could not have been otherwise. The world of antiquity is so different from the world of the Ancient Near East that sometimes misunderstanding, or even “understanding exactly the opposite,” was inevitable and natural. I am going to give some examples of this kind - I think they are very beautiful, sometimes simply bewitching - in my lectures. But I won’t talk about it now so as not to ruin the intrigue.

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

— I studied many other topics related to the Bible in one way or another. For example, the history of the formation of Old Testament historical narratives - in which, in fact, historical memory is reinterpreted under the influence of motives of a theological, literary or religious-political nature. This is also incredibly interesting: the text turns out to be multi-layered, and its everyday, chronological or geographical details appear as a symbolic expression of the theological, for example, or political concepts of the ancient author. That is, biblical texts are not only reinterpreted in later traditions - they themselves arise as a reinterpretation of historical memory.

I devoted almost two decades to translating the Old Testament into Russian. I often want to return to this; I would now translate many things differently, but, most importantly, I would provide my translation with a much more detailed historical and philological commentary. I think I’ll come back and accompany you.

In general, by my first education I am a structural linguist, my teachers were Andrei Anatolyevich Zaliznyak and Alexander Evgenievich Kibrik, and sometimes I am a little sorry that I left linguistics. Of what is happening now in this area, I am perhaps especially interested in the cognitive theory of metaphor; By the way, it is also very important for the hermeneutics of religious texts - for understanding the very language of religion, its nature.

Where to find out more

Sergey Averintsev. “Greek “literature” and Middle Eastern “literature”” (collection “Rhetoric and the Origins of the European Literary Tradition”, 1996)

Averintsev's classic article can serve as an excellent introduction to the history of the meeting of the cultures of the Ancient East and Hellenism.

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

This collection was written by a leading expert on Judaism and the Hellenistic period and will allow you to find out how the clash of two cultures took place - Hebrew and Hellenistic.

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

As for books that would introduce the reader to the problems of the Septuagint itself, the situation is worse. In English there is a whole range of different “introductions to the Septuagint” - from those designed for professional philologists to those intended for the widest audience. There are detailed and up-to-date “introductions to the Septuagint” in French, German, and Spanish. There is no such introduction in Russian yet, and I’m currently working on it.

Ilya Vevyurko. “The Septuagint: the ancient Greek text of the Old Testament in the history of religious thought” (2013)

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

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

From this book you can glean brief information about the Septuagint, its textual history, and examples of its relationship with the Hebrew text. Tov is the most famous textual critic of the Hebrew Bible today; his works are always encyclopedically concise and informative. He has studies specifically devoted to the Septuagint, but, unfortunately, they have not been translated into Russian.

Exhibition for the lecture

For the lecture, employees of the Center for Oriental Literature of the Russian State Library and the research department of rare books of the Russian State Library prepared a mini-exhibition of three rare books from the library’s collections.

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

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

"The Sacred Way" is the complete vocalized text of the Tanakh (Hebrew Bible) edited by Elias Gutter. Hamburg, 1587

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

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

"The Sacred Way" is the complete vocalized text of the Tanakh (Hebrew Bible) edited by Elias Gutter. Hamburg, 1587

The book comes with an extensive Latin preface by the editor, providing an overview of the basics of biblical language and grammatical tables.

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

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

"The Sacred Way" is the complete vocalized text of the Tanakh (Hebrew Bible) edited by Elias Gutter. Hamburg, 1587

A separate sheet contains examples of translations of the same verse from Psalm 117 into 30 languages - Aramaic, Arabic, Syriac, Ethiopian, Greek, seven different translations into Latin, several Germanic languages in various Gothic scripts (including such exotic ones as Vandal), Icelandic , Czech, Polish, Croatian and Russian, which is called Lingua Moscouitica and is depicted in a very archaic way.

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

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

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

It is impossible to overstate the blessing that the Creator of the universe has bestowed upon mankind—the written communication of His will in the Holy Scriptures.

One of the amazing things about the Bible is its ability to convey the meaning of God's sacred message in any language into which it is translated. No book is so well adapted to the hundreds of languages spoken by people living in this world. However, no translation can fully convey the richness of the original language. It is not always possible to reproduce subtle shades of meaning and thought when conveying them through another language. For this reason, there are countless “nuggets” hidden from the surface that yearn to be revealed to the attentive reader of the Book of Books.

The Greek text of the New Testament has been quite accurately called the greatest treasure in the collection of all world literature. The New Testament was originally written in Koine Greek, which was spoken by common people in the first century. Koine Greek represents the most precise instrument for expressing human thought that has ever existed in our world. It is therefore not surprising that the providence of God chose this very means for transmitting heavenly revelation to mankind.

Some people believe that studying Greek is only of interest to researchers. There are such “spiritual” persons who would like to maintain this opinion in order to have some kind of mysterious power over non-specialists. The sad thing is that many people are put off by Greek for no other reason than that it is an ancient foreign language. Such fear deprives a person of all the riches that the Greek text of the New Testament contains.

Noted scholar A. T. Robertson encouraged non-specialists to learn methods of research into the Greek text of the New Testament. He said that “knowledge of the Greek language is accessible to everyone to one degree or another.” I agree with this statement. Today there are so many means and methods of study that even an ordinary person who wants to explore the treasures of God's word can have the opportunity to do so. I wrote this book for precisely this purpose. Its purpose is to show you how you can delve into the richness of the original New Testament text for yourself. New horizons will open up before you if you start studying it.

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

Wayne Jackson

1 βίβλος

λευκή (πρασίνη, κυανή, κίτρινη) βίβλος - watered white (green, blue, yellow) book;

2) the Bible;

3) bot bast

2 βίβλος

ἡ βίβλος book ( Wedτὰ βιβλία Bible; library)

3 2316

{noun, 1343}

4 θεός

{noun, 1343}

5 θεός

{noun, 1343}

6 Βίβλος

[vivlos] ουσ θ Bible.

Construction and finishing. Equipment. Wallpaper. Coloring. Facade

Greek rule. Translation of the books of Holy Scripture into Greek. Translations of the Bible into Greek New Testament in Greek

New Testament in Greek with interlinear translation into Russian

New Testament in Greek with interlinear translation into Russian - Introduction