The translation of the Bible is a model for the further development of the language.

In the highest phase of aggravation of relations between official paganism and developing Christianity, after some comfort in the times of “gentle and merciful” Yaropolk and Oleg, Kievan Rus enters with the enthronement of their younger brother Vladimir (978). “Vladimir was still a child when Olga died, and fewer other brothers fell under her influence; then, also as a child, he was taken to Novgorod, where Christianity was less known than in Kiev, and grew up there under the influence of the old faith.

07/14/2011

The Bible and its translation into Ukrainian. Abstract

The Bible is a completely unique, inexhaustible book, a book in which everything is said about both God and man. The omnipresent God in it is repeatedly revealed to us and allows us to see His mystery

The Bible is an inexhaustible book. History of the translation of the Bible into Ukrainian. The translation of the Bible is a model for the further development of language. The thorny path of God’s Word to the Ukrainian people. Ukrainian-language chants of Psalms by P. Hulak-Artemovsky, M. Maksymovych, T. Shevchenko. The first translation of the Holy Scriptures into Ukrainian by Pylyp Morachevsky.

Complete Ukrainian-language Bible by P. Kulish, I. Nechuy-Levytsky and I. Pulyuy. Complete translation of the Holy Scriptures into Ukrainian by Ivan Ogienko, Metropolitan Hilarion. The first complete Orthodox translation of the Bible into Ukrainian by His Holiness Patriarch Filaret. The Savior arranged for the Ukrainian people to be constantly nourished by His inspired saved Word.

The Bible is a completely unique, inexhaustible book, a book in which everything is said about both God and man. The omnipresent God in it is repeatedly revealed to us and allows us to see His mystery. Man knows himself in it, beginning with his highest aspirations and ending with the darkest sides of his conscience, those where the wound inflicted by original sin bleeds in everyone.

This book was written, rewritten and translated for more than 1700 years by representatives of more than 60 generations of different peoples of the world and has not undergone virtually any semantic deviations from the original. Do not find any other book that could at least closely compete with this in the number of circulations published in different periods. It was this work that became the first book printed on the globe, because its Latin version was made on its hitherto unheard of invention by anyone and nowhere in the first half of the XV century. the famous German Johann Gutenberg.

According to the Cambridge History of the Ancient World, none of the books has ever come close to such a huge and constant popularity as this one. It is, of course, about – the Bible. By the way, this word later served as the name in many languages ​​of the world of a unique concept of the work of the human mind – the book. After all, this work is called a book of books also because in translation from Greek the word biblio means a book.

According to encyclopedic data, the complete translation of the Bible has been made in more than 250 languages, some books of the Holy Scriptures have been translated into another 740 languages ​​and dialects, which is a total of about 1,000 translations.

There are many examples in the history of the world’s literary languages ​​when the skillfully translated Bible became a model for the further development of this language and literature. This was the case, in particular, with the English translation of the Bible, which was made around 1380 by John Winkler, and completed much later by William Tyndall (1535).

Later, generations of Englishmen learned their literary language from the translation of Tyndall’s Bible. Jean Calvin raised the authority of the living French language with his translation of the Bible. A new page in the development of the German literary language began with the publication of a German translation of the Holy Scriptures (1534) by Martin Luther, a native of a simple peasant family who based his translation on the vernacular of one of the country central lands.

The phenomenon of Luther’s translation was that until now in different lands of Germany different dialects were spoken and it was the national Bible that became the basis for the formation of the All-German literary language. The same can be said about the Czechs.

The way of God’s Word to the Ukrainian people was thorny. https://123helpme.me/ethan-frome/ Its appearance in the Church Slavonic language was originally associated with the names of Christian educators of the ninth century. Cyril and Methodius, who received their theological education in the best schools of the Byzantine capital – in Constantinople and Rome.

The national awakening of Ukrainians in the late 1940s, which culminated in the creation of the Cyril and Methodius Brotherhood, prompted a wide-ranging discussion of the idea of ​​so-called Sunday schools with instruction in Ukrainian and, in particular, the study of God’s law in their native language. This required appropriate textbooks or separate books.

Ukrainian-language chants of Psalms, plots from the Psalter increasingly acquired poetic forms in the works of P. Hulak-Artemovsky, M. Maksymovych, and T. Shevchenko. To defend the right of the Ukrainian people to their language, literature, history undertook the founders and numerous supporters of the nationally conscious intelligentsia of the first respected magazine “Osnova”, which began to appear in St. Petersburg in 1861. It is from the pages of this magazine (book 8 for 1862).) For the first time readers were informed about the establishment in St. Petersburg of a Public Committee to raise funds for the publication of textbooks and the Holy Scriptures in the Ukrainian language.

As is known, the first complete translation of the Holy Scriptures into the Ukrainian literary language of that time was made only in the middle of the 19th century. Philip Morachevsky, an inspector of the Nizhyn Gymnasium of Higher Sciences of Prince V. Bezborodko, an ardent supporter of Ukrainian antiquity, dared to do this extremely difficult work.

However, the Synod of the Russian Orthodox Church, where the translator sent the Bible for consideration and permission to print, said a resounding “no”: “A translation of the Gospels made by you or anyone else cannot be allowed to be printed .. . “By the way, such bureaucratic phrases such as” you can’t be allowed to print “or” unconditionally forbid to print “in the conditions of anti-Ukrainian Valuevsky (1863) and later Emsky (1876) censorship acts were affixed to almost all Ukrainian-language manuscripts on the history or culture of Ukraine to censorship offices.

Morachevsky still did not lose hope to see his work published, so three years after receiving a negative response from Moscow, he improved the translated text. Unfortunately, this colossal work during the translator’s lifetime, for political reasons, never reached those to whom it was addressed – ordinary Ukrainians who sought to understand the mystery and power of Christ’s word in their native language.

But she did not disappear without a trace. After the promulgation of the tsar’s manifesto in November 1905, indifferent Ukrainians, first of all Bishop Parthenius, mentioned the freedom to print the Morachevsky manuscript ready for compilation. In 1906, the four books of the New Testament began to be published in separate issues. But the initiators of the publication greatly corrected the language of translation, which, unfortunately, reduced the literary value of the work.

Somewhat later, P. Kulish took up this case. During his lifetime, in 1887, he managed to publish, however, the New Testament outside Russian Ukraine, and the complete Ukrainian-language Bible was published after the translator’s death in 1903, and this work was completed by I. Nechuy-Levytsky and I . Pulyuy. …

Under harsh censorship, this book could only be distributed in Galicia. However, already in the twenties – the time of active Ukrainization – in lexical and phraseological terms, these two translations were obsolete. After all, then there were significant changes in the Ukrainian spelling. In addition, P. Kulish translated his Old Testament in places not literally, but in a free translation, which caused significant deviations from the original.

The acquaintance in Vienna with the Galician Ivan Pulyuy, who largely shared Kulish’s views, accelerated the translation work, as after prior agreement with the British and Foreign Bible Society, the prospect of officially publishing the full text of the Bible for Ukrainians in both Galicia and Russia loomed. The first was a complete translation of the New Testament.

Puliu, who knew Greek well, was very helpful to Kulishev, who had more time to correct the translation into Ukrainian and to correct it with Church Slavonic, Russian, Polish, Serbian, and Latin texts.

One important circumstance prevented Kulishev’s translation from becoming at the beginning of the 20th century. the example of the Ukrainian literary language, which were considered to be the Bible texts translated into national languages ​​by the English, French, Germans or Czechs. Both Kulish, Nechuy-Levytsky, and even more so the Galician Pulyuy adhered to different spelling norms in their work. It was Pulyuya who edited the manuscript, who inadvertently introduced even more so-called Galicianisms into the text.

Thus, at the beginning of the XX century. Ukrainian society was faced with objective preconditions for the need for a second complete translation of the Holy Scriptures into Ukrainian. Due to historical circumstances, such a majestic, responsible and extremely difficult mission will befall the outstanding figure of the Ukrainian revival of the XX century Ivan Ogienko – Metropolitan Hilarion.

That is why, embarking on this extremely complex work, Ogienko set himself two main tasks: first, to most accurately convey the content of the original, taking care of the semantic accuracy of a number of polysemous words, and secondly, to provide translation in melodious, modern literary language. … The work revived after the British and Foreign Bible Society entered into a 1936 agreement with the translator to publish the book.

The first, insignificant edition of the four Gospels translated by Ogienko (from Matthew, Mark, Luke, John) was published in 1937 in Lviv, and in 1939 – reprinted in Warsaw. The Psalter was added to this edition. The translation of the entire Bible was completed on July 11, 1940, but due to martial law, the printing house could not be put into operation. Instead, two years later, the second part of the Bible, the New Testament. Psalter “was reprinted again. This time in Finland, the events of the Stockholm Society for the Propagation of the Gospel in Russia.

Embarking on this extremely difficult work, Ogienko did not even expect how many more difficulties and failures, pains and disappointments he would have compared to those experienced by his predecessor.