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Interlinear translation, interlinear, metaphrase (metaphrase, metaphrase; Old Greek μετάφρασις : μετά - through, φράσις - style, expression; paraphrase) - a literal translation of a foreign language text, often with detailed explanations, used as a draft for subsequent literary translation (the so-called “interlinear translation”) or as tutorial when teaching translation. Artistic Features text, such as rhyme, rhythm, style are usually not preserved during interlinear translation; The main goal of interlinear translation is to convey the meaning as accurately as possible.

Interlinear translation is especially often used when translating poetry, when one translator, well fluent in language original (possibly rare language), first creates an interlinear, without rhyme, and then the poet, less familiar with the original language, but having poetic talent, makes a literary translation from this interlinear.

Also widespread in science interlinear translation historical documents, since accuracy is important in them and style is not so important. For example, the translation of the Koran by I. Krachkovsky is interlinear.

Examples

An example of interlinear translation of poetry (excerpt from "David of Sassoun", chapter 4, interlinear translation from Armenian by P. Makintsyan):

Msramelik no longer held (did not hold) David. His mother sent him; he arrived at his uncle's. His uncle ordered (ordered to sew) iron boots for him, also ordered (ordered to make) an iron shepherd's stick, made David a shepherd (a shepherd herding lambs).

An interlinear translation must correspond as much as possible to the original in meaning; liberties of the translator when translating interlinearly are unacceptable. The resulting text from interlinear translation, as a rule, should be written in a neutral style. (In contrast to literary translation, in which the transfer of the original style is necessary: ​​for example, N. Gnedich, in his translation of the Iliad, used Church Slavonic vocabulary to imitate the ancient Greek solemn style, but this is unacceptable in interlinear translation.)

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Notes

Excerpt characterizing interlinear translation

- Isn’t the porridge tasty? Oh, the crows, they slaughtered! - they shouted at the militia, who hesitated in front of the soldier with a severed leg.
“Something else, kid,” they mimicked the men. – They don’t like passion.
Pierre noticed how after each cannonball that hit, after each loss, the general revival flared up more and more.
As if from an approaching thundercloud, more and more often, lighter and brighter, lightning of a hidden, flaring fire flashed on the faces of all these people (as if in rebuff to what was happening).
Pierre did not look forward to the battlefield and was not interested in knowing what was happening there: he was completely absorbed in the contemplation of this increasingly flaring fire, which in the same way (he felt) was flaring up in his soul.
At ten o'clock the infantry soldiers who were in front of the battery in the bushes and along the Kamenka River retreated. From the battery it was visible how they ran back past it, carrying the wounded on their guns. Some general with his retinue entered the mound and, after talking with the colonel, looked angrily at Pierre, went down again, ordering the infantry cover stationed behind the battery to lie down so as to be less exposed to shots. Following this, a drum and command shouts were heard in the ranks of the infantry, to the right of the battery, and from the battery it was visible how the ranks of the infantry moved forward.
Pierre looked through the shaft. One face in particular caught his eye. It was an officer who, with a pale young face, walked backwards, carrying a lowered sword, and looked around uneasily.
The rows of infantry soldiers disappeared into the smoke, and their prolonged screams and frequent gunfire could be heard. A few minutes later, crowds of wounded and stretchers passed from there. Shells began to hit the battery even more often. Several people lay uncleaned. The soldiers moved more busily and more animatedly around the guns. Nobody paid attention to Pierre anymore. Once or twice they shouted at him angrily for being on the road. The senior officer, with a frowning face, moved with large, fast steps from one gun to another. The young officer, flushed even more, commanded the soldiers even more diligently. The soldiers fired, turned, loaded, and did their job with tense panache. They bounced as they walked, as if on springs.
A thundercloud had moved in, and the fire that Pierre had been watching burned brightly in all their faces. He stood next to the senior officer. The young officer ran up to the elder officer, with his hand on his shako.
- I have the honor to report, Mr. Colonel, there are only eight charges, would you order to continue firing? - he asked.
- Buckshot! - Without answering, the senior officer shouted, looking through the rampart.
Suddenly something happened; The officer gasped and, curling up, sat down on the ground, like a shot bird in flight. Everything became strange, unclear and cloudy in Pierre’s eyes.
One after another, the cannonballs whistled and hit the parapet, the soldiers, and the cannons. Pierre, who had not heard these sounds before, now only heard these sounds alone. To the side of the battery, on the right, the soldiers were running, shouting “Hurray,” not forward, but backward, as it seemed to Pierre.
The cannonball hit the very edge of the shaft in front of which Pierre stood, sprinkled earth, and a black ball flashed in his eyes, and at the same instant it smacked into something. The militia who had entered the battery ran back.
- All with buckshot! - the officer shouted.
The non-commissioned officer ran up to the senior officer and in a frightened whisper (as a butler reports to his owner at dinner that there is no more wine required) said that there were no more charges.
- Robbers, what are they doing! - the officer shouted, turning to Pierre. The senior officer's face was red and sweaty, his frowning eyes sparkling. – Run to the reserves, bring the boxes! - he shouted, angrily looking around Pierre and turning to his soldier.
“I’ll go,” said Pierre. The officer, without answering him, walked in the other direction with long steps. μετάφρασις "paraphrase" from μετά "through" + φράσις "style, expression") - literal translation a foreign language text, often with detailed explanations, used as a draft for subsequent literary translation (the so-called “interlinear translation”) or as a teaching aid when teaching translation. Artistic features of the text, such as rhyme, rhythm, style are usually not preserved during interlinear translation; The main goal of interlinear translation is to convey the meaning as accurately as possible.

Interlinear translation is especially often used when translating poetry, when one translator, who knows the original language well (perhaps a rare language), first creates an interlinear translation, without rhyme, and then a poet, less familiar with the original language, but having poetic talent, creates an interlinear translation based on this literary translation.

Also in science, interlinear translation of historical documents is widespread, since accuracy is important in them and style is not so important. For example, the translation of the Koran by I. Krachkovsky is interlinear.

Examples

An example of interlinear translation of poetry (excerpt from “David of Sassoun”, chapter 4, interlinear translation from Armenian by P. Makintsyan):

Msramelik no longer held (did not hold) David.
His mother sent him; he arrived at his uncle's.
His uncle ordered (ordered to sew) iron boots for him,
I also ordered an iron shepherd’s stick (ordered it to be made),
Made David a shepherd (a shepherd tending lambs).

An example of a translation by the poet V. Bryusov using this interlinear translation:

Mysramelik did not hold David,
And David returned to his uncle again.
Ovan ordered boots made of iron,
Ovan prepared a staff of iron,
And from that time on David became a shepherd.

Features of interlinear translation

Interlinear translation must be literal in all cases, except for the transfer of phraseological units and cases of avoiding literal errors, for example:

• Original: I give up.
• Correct interlinear translation: I give up.
• Error: I give up.

If at literal translation If the reader can understand the meaning of any phrase (for example, a proverb), then in the interlinear translation (unlike a literary translation) there is no replacement with an equivalent phrase in another language, for example:

• Original: A bad workman always blames his tools.
• Interlinear translation: A bad worker always curses his tools.
• Literary translation: A bad dancer's boots are always too tight.

If an already translated word can be understood ambiguously, then the translator should make an explanation interlinearly, for example:

• Interlinear translation: My uncle ordered (ordered to sew) iron boots for him.

IN in this case the word “ordered” can be understood in different ways: did he order it to be sewn or did he ask the shopkeeper to bring it ready-made? Therefore, the translator makes an explanation in parentheses.

If there is a play on words in the original, it is usually lost in the interlinear translation: no attempt is made to replace it with another play on words. But the play on words is usually indicated in the notes to the translation.

μετάφρασις : μετά - through, φράσις - style, expression; paraphrase) - a literal translation of a foreign language text, often with detailed explanations, used as a draft for subsequent literary translation (the so-called “interlinear translation”) or as a teaching aid when teaching translation. Artistic features of the text, such as rhyme, rhythm, style are usually not preserved during interlinear translation; The main goal of interlinear translation is to convey the meaning as accurately as possible.

Interlinear translation is especially often used when translating poetry, when one translator, who knows the original language well (perhaps a rare language), first creates an interlinear translation, without rhyme, and then a poet, less familiar with the original language, but having poetic talent, creates an interlinear translation based on this literary translation.

Also in science, interlinear translation of historical documents is widespread, since accuracy is important in them and style is not so important. For example, the translation of the Koran by I. Krachkovsky is interlinear.

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Examples

An example of interlinear translation of poetry (excerpt from "David of Sassoun", chapter 4, interlinear translation from Armenian by P. Makintsyan):

Msramelik no longer held (did not hold) David. His mother sent him; he arrived at his uncle's. His uncle ordered (ordered to sew) iron boots for him, also ordered (ordered to make) an iron shepherd's stick, made David a shepherd (a shepherd herding lambs).

An example of a translation by the poet V. Bryusov using this interlinear translation:

Mysramelik did not hold David, and David returned to his uncle again. Ovan ordered boots from iron, Ovan prepared a staff from iron, and from that time on David became a shepherd.

Features of interlinear translation

Interlinear translation must be literal in all cases, except for the transfer of phraseological units and cases of avoiding literal errors, for example:

• Original: I give up.
• Correct interlinear translation: I give up.
• Error: I give up.

If, with a literal translation of a phrase (for example, a proverb), the reader can understand the meaning, then in an interlinear translation (unlike a literary translation) there is no replacement with an equivalent phrase in another language, for example:

• Original: A bad workman always blames his tools.
• Interlinear translation: A bad worker always curses his tools.
• Literary translation: A bad dancer's boots are always too tight.

If an already translated word can be understood ambiguously, then the translator should make an explanation interlinearly, for example:

• Interlinear translation: My uncle ordered (ordered to sew) iron boots for him.

In this case, the word “ordered” can be understood in different ways: did he order it to be sewn or did he ask the shopkeeper to bring it ready-made? Therefore, the translator makes an explanation in parentheses.

If there is a play on words in the original, it is usually lost in the interlinear translation: no attempt is made to replace it with another play on words. But the play on words is usually indicated in the notes to the translation.

Which of the ancient texts should be preferred? Critical apparatus...

“Since the beginning of this century, the edition of the Greek New Testament, prepared by the famous German researcher Eberhard Nestle, has become especially widespread in the world. Eberhard first published his critical edition in 1898 and before his death in 1913, he published 9 editions. Then his work continued by son Erwin, who over the past 40 years has prepared 12 more publications. different countries West, but most of them came out in Germany. The sheer number of publications published by Nestlé (father and son) shows that the text they offer enjoys enormous trust in global communities. Since 1904, this publication has been accepted by British and Foreign Bible Society instead of the “Textus receptus” and since then has formed the basis of all missionary translations published in the world. The latest edition (21st at that time) was published by Erwin Nestlé in 1952 in Stuttgart."

Journal of the Moscow Patriarchate 1956.

Currently, the publishing house has already published the 28th edition for a wide range of readers.

But the main idea, on the other hand, comes down to the fact that “ the most perfect and most accurate and closest to the original original of the New Testament Scriptures“is the “consolidated critical Greek text of the New Testament” accepted in the Protestant West (ed. by Eb. Nestle), since it is built on the “most ancient and authoritative” manuscripts (meaning Codex Sinaiticus and Vaticanus). As for the text, preserved by the Eastern Church from ancient times, then, according to Protestant critics, this text has many defects and errors and is not trustworthy, since it is attested, although numerous, by later manuscripts...

As can be seen from the preface of the publication in question, Eberhard Nestle, releasing his first edition in 1898, had the goal instead of the then widespread « Textus receptus» offernew textas a result of scientific textual research of the 19th century. Therefore, he deliberately refused to give his own edition of the text, based on a subjective assessment of various readings, and took as a basis the largest scientific publications XIX century: Leipzig 8th edition by Tischendorf (I. 1869 and II. 1872) and English by Westcott and Hort (London, 1881 and 1886). In order to have a majority in cases where these publications disagreed with each other, he also attracted the compilation edition of Weymouth (London, 1886) and accepted into the text the readings presented by the two editions. Starting from the 3rd edition (1901), Eb. Nestle turned instead of Weymouth to the Weiss edition prepared at that time (Leipzig. 1894-1900), so that now his text turned out to be built on the basis of the editions of Tischendorf, Hort and Weiss (THW).

It seemed to Eberhard Nestle that a comparison of the three most important critical publications of the 19th century produced a text of a possibly objective nature. However, he was aware that this text was characterized by a certain one-sidedness, since all three editions compared were based on Egyptian uncials, with Hort and Weiss giving preference to the Vatican Codex, and Tischendorf to the Sinaiticus that he discovered. Therefore, Eb. Nestle cited other most important readings in an interlinear textual-critical apparatus, indicating the main handwritten witnesses. Thus, for the Gospels and the Acts of the Apostles, he placed interlinear readings of the so-called “Western” text, represented by the Codex Beza (D), as well as Old Latin and Old Syrian translations and some papyri. It is clear that the number of such problematic readings increased with each edition, and the need to revise some provisions was brewing. Eb. Nestle intended to make a significant revision of his edition after the appearance of G. von-Soden's edition (1913), but died in the same year. His son Erwin continued his scientific and critical publishing activities. The latter during the First World War and in post-war years published several editions, in which he limited himself to small improvements suggested to him by various people.

The 13th (1927), 16th (1936) and the 21st (1952) editions we are considering underwent more significant revision. However, here too the changes affected mainly the critical apparatus.

Some textual corrections in the latest editions do not affect the essential aspects of the text at all and can be summarized as follows:

The Greek spelling was streamlined, which in the first twelve editions adhered to the Greek writers of the 4th-5th centuries.χριστος Now it is established in accordance with philological data of the 1st century.Μεσσια Improvements have affected such aspects as: stress, aspiration, signature iota, writing with a small letterει but with greatι , replacement

sign

and etc.

Changes have been made in dividing the text into segments according to semantic meaning.

Signs have been introduced into the text that indicate the reading options given in the interlinear critical apparatus. Thus, leaving the text without significant changes, Erwin Nestle in his latest editions paid special attention to streamlining the scientific-critical apparatus. This device is placed at the bottom of the text and deserves special attention, since it constitutes the main advantage of the publication. Using the experience of all previous scientific-critical publications, Nestle in his apparatus gives a clear and almost exhaustive picture of the history of the New Testament text and the state of the textual problem in given time. Here are all the readings that were not accepted by the publisher into the text, but which are presented known types

texts and reviews or individual ancient manuscripts.Κοινη In the latter case, special attention is paid to newly discovered manuscripts. In listing the evidence supporting the readings, the Greek manuscripts are named first, then the translations, and finally the church writers. Since modern criticism operates not with individual codes, but with types of texts established as a result of the classification of manuscript sources according to the degree of their internal relationship and geographical proximity, in the apparatus, with the help of special notations, references are first made not to individual manuscripts, but to entire groups of evidence or types texts. These designations or sigils were borrowed by the publisher from Soden, who most fully developed the type system. These are the symbols N and K, printed in bold. The first of these marks the Hesychian or Egyptian textual form (B-text). The second (K) denotes a textual review or Antioch (A-text), which subsequently became widespread. The third form of the text, designated sigla I by Soden and called Jerusalem, but better known as Old Latin and Old Syriac translations). For the Caesarea textual type, the main representative is taken - codex Θ.

Of the individual manuscripts, only the most ancient ones are named: the most important papyri, newly found fragments of majuscules, known uncials - aleph, B, C, D, E, L, P. Of the minuscules, very few are mentioned (33, 614) and occasionally some lectionaries (39, 47). The order of evidence given in favor of a particular reading is usually as follows: first, papyri (P with Gregory's numbers), then the H-review or its individual representatives, then the K-review and, finally, other witnesses (D, Θ, W, L, 33, etc.) - The designations of the manuscripts are borrowed from Gregory. The preface of the publication contains a list of the most important manuscripts (papyri, uncials) indicating their antiquity, name, place of writing and content.

Thus, the critical apparatus of Nestlé’s edition makes it possible to get an idea not only of all the most important discrepancies in the New Testament text and their main handwritten guarantors, but also of the opinions of the newest publishers regarding these discrepancies. This is the undoubted advantage of the publication in question.

Turning to the text itself proposed by the Nestlé publication, we must recall that in many scientific circles this text is considered as latest achievement New Testament textual criticism and, therefore, as closest to the original. Therefore, to better clarify it scientific significance and values ​​we consider it necessary to first stop at brief outline on current state textual-critical biblical science in the West.

James 1:22-23

... Be doers of the Word Word

In another reading - the Law.(critical apparatus)

... Be ye doers of the Law, and not the hearers only, deceiving themselves. For whoever listens Law and does not fulfill it, he is like a man examining the natural features of his face in a mirror...

Here we can use any of the meanings, because in verse 25 we will see the correspondence to this:

But who will delve intoLawperfect,Lawfreedom, and will remain in it, he, being not a forgetful listener, but a doer of the work, is blessed will be in action.

And this does not contradict the basic teaching:

1 John 2:7

There is an ancient commandmentWord, which you heard from the beginning.

The role of texts A And INnot for opposition in opposition and contradiction, as “some” are trying to convince the reader, but for research and research towards understanding...

For example, from the recently acquired early texts of 1 Peter 5:1, there is the presence of a bright interchangeable addition - Christ and GOD. Where is the text with meaning?GODis more ancient ( θεοῦ p72, III). And both options are correct!

1 Peter 5:1

suffering GodAnd...

I implore your shepherds, co-shepherd and witnesssuffering of Christ And...

Bible translations (modern, synodal, interlinear)

QUESTION FROM OLESYA
Have you read the New World Translation of Scripture? And if so, what is your opinion? What I mean is that, for example, I found a translation there that distorts the meaning of the Scriptures in the Synodal translation.

There are many translations of the Bible. I treat them with caution for the same reasons that you treat the “new world” translation, that is, I am afraid of distorting the meaning of Scripture. I know the Synodal text quite well and some of the few errors it contains related to translation. These errors are not fatal, that is, they do not change the essence of the Gospel. Therefore, I continue to use the Synodal text. And for a better understanding of the “controversial” passages, I read the original with the possible meanings of the words of the text that interests me and only sometimes others Bible translations. For studying Holy Scripture I use Strong's interlinear translation (Free program "Bible Quote - Quote from the Bible". In it you need to select the Russian Synodal text with Strong's numbers and click in the top menu of the S# program), watch online and Alexey Vinokurov. From experience, after studying a number of verses in the original, I realized that the original source helps to delve deeper into the thought laid down by God in His Word, and that inaccuracies Synodal translation, did not prevent me from knowing the Will of God. An example of the importance of knowing the translation of the Bible from the original can be seen, for example, in the chapter “Hell, Sheol. Death is a Dream”

I sometimes wondered, “Why did God allow incorrect translations Bible and in particular not entirely correct translations of some verses of the Synodal text?” Then I realized that all common Bible translations convey to readers the main message of the Gospel. And questions regarding the nuances of the teachings of the Holy Scriptures and “controversial” texts arise in a person at a time when he is already delving into the study of the Bible and its individual doctrines. So everything happens in a timely manner: questions come when the person is ready to seek the true will of God in various aspects of his life and worship and can find it. The choice is up to the individual. Anyone who wants to delve into the teachings of the Creator will find answers to their questions. The Bible says:

"Ask, and it shall be given you; seek and you will find; knock, and it will be opened to you. For everyone who asks receives, and the seeker finds and to him who knocks it will be opened” (Matt. 7:7).

“Do not pervert the law, ... the truth, seek the truth so that you may live” (Deut. 4.19)

"My son! if you accept my words and keep my commandments with you, so that your ear is attentive to wisdom and your heart is inclined to meditation; if you call on knowledge and appeal to reason; if you look for him, like silver, and look for it like treasure, then... you will find the knowledge of God. For the Lord gives wisdom; from His mouth come knowledge and understanding” (Proverbs 2.1-6).

In these biblical texts we see man's freedom of choice and the need to make efforts to know the will of God.

Valery Tatarkin

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