Martin Luther and his role in the formation of European self-awareness. Problems of translation and peculiarities of phraseology of the Luther Bible Translation of the Bible into German

Luther's translation of the Bible and the Reformation proved to be a revolutionary moment in the victorious march of the great book. Before Luther, there were eighteen Bibles printed in German. But they were replete with so many flaws that they were not widely used. Reading the Bible was also made difficult by the fact that at the time of Luther there was no single German language; the country spoke many different dialects. The genius of Martin Luther helped overcome all obstacles. After the Reichstag in Worms, Luther had to hide in the Wartburg. The great reformer used the forced inactivity to translate the New Testament and did it in an incredibly short period of time - from December 1521 to March 1522. And in September 1522, the New Testament translated by him was printed by Melchior Lottat in Wittenberg. It is called the September Testament. 5,000 copies sold out instantly, and already in December of the same year the second, revised edition (December Testament) was published. From 1522 to 1533 Luther produced seventeen editions.

It took longer to translate the Old Testament. Luther made it together with Philip Melanchthon in five years: (1529-1534). In his “Message on Translation,” he talks about the difficulties both husbands had to face: “It happened quite often that for two, three, even four weeks we searched and asked about one single word, and sometimes we never found an answer.”

In September 1534, the first Wittenberg Bible finally appeared, published in the German literary language and printed by Hans Luft. The demand for Luther's translation was so great that thirteen editions were published before his death in 1546, each time revised and improved by Luther and his friends. The Wittenberg printer Hans Luft printed approximately 100,000 Bibles from 1534 to 1584—the greatest achievement of his time! Luther's Bible was reprinted in four places outside of Wittenberg.

Luther based his translation on "Saxon clerical language", and this was a good choice. He strove to write in such a way that the text was easily understood by ordinary people. “You need to ask the mother in the house, the children on the street, the ordinary person at the market, look into their mouths, as they speak, and translate in the same way. Then they understand that they are being spoken to in German,” Luther explained in his “Message on Translation.”

Luther's ability to deeply penetrate the content of Scripture and a good sense of language made the Bible a people's book in Germany, which decisively contributed to the emergence of a single literary language in the country. How much influence Luther's Bible had on people's lives, culture, literature and art is shown, among others, by the fact that 705 popular catchwords today are of Biblical origin: 368 words from the Old Testament and 337 from the New Testament (according to Buchmann). Who today does not remember every time that he quotes the Bible when he says that he was “sick to the bones and marrow” (Heb. 4:12), that he wants to “wash his hands in innocence” (Matthew 27:24) or “smitten blindness" (Gen. 19:11; 2 Kings 6:18), that "as if scales fell from the eyes" (Acts 9:18) or would like to "pour out my heart" (1 Kings 1:15; Ps. 61:9), or that he wrote “a letter a cubit long” (Zechariah 5:2)?!

Luther's deeply folk language and the erudition of the author of the translation ensured his work extraordinary success. But they are not alone. Martin Luther experienced the power of the Gospel firsthand. His faith and deep piety lived by the Word of God. Luther constructed phrases not only with his mind! The Word of God was passed on by the one who was inspired by it!

Luther's New Testament was also heartily accepted in Switzerland, where Zwingli and Calvin led the Reformation. In this country they also took up the translation of the Bible. And before Luther finished translating the Old Testament into German, the “Zurich Bible” was published, which is of the greatest value to this day. Subsequent translations, carried out by representatives of various nations, are based mainly on Luther's Bible.

All that I am and can give is by His mercy and grace...

M. Luther “Epistle on Translation”

The famous ninety-five theses, nailed in 1517 by Luther, then still an Augustinian monk, to the doors of the cathedral in Wittenberg, sowing discord between theologians, raised the most important question for that time about the mediation of the church in the relationship between man and God. A direct consequence of Luther’s interpretation of it was the need for religious education of the people and the accessibility of the Holy Scriptures to both the clergy and the laity. It cannot be said, however, that the idea of ​​​​creating a German Bible belonged to Luther alone. The Bible had been translated into German before. From the creation of the first complete German Bible by Johannes Mentel in 1461 in Strasbourg until 1520, 14 High German and 4 Low German translations of the Bible were printed. Along with this, there were many translations into German of individual biblical texts and a huge number of mostly untitled gospel harmonies (Perikopenbücher), as well as works of a didactic nature. However, it was thanks to Luther that the German language “replenished the number of “sacred” languages ​​(Hebrew, Greek, Latin), in the form of which the Holy Scriptures were clothed”, because only after Luther it was possible to talk about the beginning of the formation of not only a new Christian denomination, but also a unified German language. By Luther's time, Mentel's first German Bible had more disadvantages than advantages. Luther's contemporary Johannes Mathesius wrote that he had read this Bible in his youth, but found it merely Germanized Vulgate Latin and dark and gloomy.

The features of the medieval translation, which, obviously, to one degree or another were present in other translations that preceded Luther's Bible, are worth special mention. With the development of Christianity, the text began to be perceived as a shrine and, consequently, the attitude towards translation changed (compared to antiquity). The word was perceived as an image of a thing, the word was iconic, and the translator’s task was to find this image, this icon in the target language, the only indissoluble connection between the word and the thing, and then everything would be translatable. There is one sign, but different peoples see it from different angles. Therefore, literal translation or, as the medievalist Bulanin called it, the “word-by-word principle of translation” was logical for the Middle Ages. Thus, the following main features of medieval translation were formed:

1. The iconicity of the perception of the word explains the translator’s desire to preserve everything possible in the original and the linearity of the translation. However, since the “icon” was not always found in the native language, tracings and translation transcriptions arose (i.e., juxtaposition of phonemes of two languages).
2. The literal translators were not naive blind people. They created a special type of text, the main criterion for evaluation of which was completeness of compliance with doctrine. The presence of the inexpressible in the text was important. The incomprehensibility of the text corresponded to the transcendental nature of the worldview. A completely understandable text would not have been recognized; there was no national specificity of the original.
3. Paradoxically, along with the iconicity of the word, there was the possibility of replacing the realities of the original with local realities (for example, in the poetic translation of the Bible into the ancient Saxon language in the ninth century “Heliand” (“Savior”), the desert where Christ retired was replaced by a forest).
4. The translated text could be revised; this is due to the fundamental anonymity of the translator.
5. The share of translated texts in the Middle Ages was up to 99 percent (one percent was created by the representatives of a given people themselves), which implied a common textual culture.

Making the Bible understandable and accessible to Christians meant for Luther, first of all, making it understandable to the Germans: language for him was “the sheath in which is the blade of the spirit.” The task he set himself was not an easy one - despite the development of printing, the German people to whom Luther addressed were largely illiterate. Another circumstance - the abundance of dialects and the conditional division of the country into vast linguistic areas - at one time became the reason for the appearance of several versions of the Bible translation and, as a consequence, an obstacle to the formation of a single language. For Luther, it was obvious the need to create a fundamentally new translation of the Bible, which would make it possible, in a simple, clear and inspired, and most importantly, unified German language, to convey to the people the Truth, which, if previously revealed, was only to the Catholic clergy - in the Vulgate.

In the matter of Bible translation, Luther acted as a reformer, refusing to take the Vulgate as a basis. His excellent education and his own talent allowed him to dare to translate from Hebrew and Greek. Taking as a basis the spelling and grammar of the Saxon imperial office, Luther began with the New Testament (the inviolability of the law of the Old Testament was, in his understanding, too closely connected with the immutability of the dogmas of the Catholic Church, so the renewal of the church had to begin with the study of the New Testament). During his forced stay in the Wartburg, hiding from persecution, he began translating in mid-December 1521 and completed his work in just eleven weeks. In May 1522, he took the finished manuscript to Wittenberg and worked on the text with his friends knowledgeable in languages ​​and theology. In September 1522, the translation was already published and went down in history as the “September Testament” (Septembertestament). The popularity of the New Testament in Luther's translation was so great that he immediately began translating the Old Testament. Already in 1523 -24. The first translated parts were published: the Book of Job, the Psalter and the Book of Proverbs of Solomon. The books of the Prophets were translated from 1526 over several years. By 1534 the Bible was fully translated and published in Wittenberg. The translation was such a success that even five years before Luther completed it, printers from other cities independently supplemented his Bible with parts translated by others. At least five of these combined versions of the translation were already being sold in Germany before Luther finished translating the Books of the Prophets. Protecting his creation from the distortions of printers (the only thing in which Luther, who fought for almost every word, was ready to concede to them was spelling, since at that time there was no single spelling standard), he began to put his sign on the cover of the Bible - "Lutherrose"

In addition to printers and publishers who encouraged Luther to be even more careful about the language and accuracy of translation, competition from Catholics played an important role. While Luther was developing his own tradition of translation, Catholic “literalists” (“Buchstabilisten”) either continued to “Germanize” the Vulgate, or, as Johann Dietenberger tried to do in 1534, to Latinize Luther’s translation, i.e. to bring its original vocabulary and syntax closer to the centuries-old memorized syntactic structure of the Vulgate. Luther experienced criticism of his translation from Catholics more than painfully and poured out all his rage against idle critics, and there were many of them, in his “Epistle on Translation” (“Sendbrief von Dolmetschen”) in 1530: “I learned what an art it is and labor - translation - from personal experience... They didn’t try to do this. If someone does not like my translation, he can ignore it, and may the devil repay those who do not like my translation and who criticize it without my knowledge and permission. If it [the translation] needs criticism, I will do it myself. If I don't do this, let them leave my translation alone. Each of them can make a translation that suits him - why should I care? Scribblers and papists may insult me, but faithful Christians, together with Christ their Lord, bless me."

Attempts by critics failed, Luther's supporters became more and more numerous, including because, working on syntax and phrase construction, he first of all sought to ensure that entire passages could be easily learned by heart, which became possible only if the text sounded quite German. One of the most striking examples is the change in the order of words in the Lord's Prayer: Pater noster qui es in caelis in Luther's translation became Unser Vater im Himmel (Our Father in Heaven), which gave this address simplicity and even some vernacularism. During the Reformation, largely thanks to Luther, even peasants and artisans began to learn to read and write. This was the essence of Luther's translation method - to express the meaning of the Hebrew and Greek text in German, since, according to Luther, “words existed for meaning, not meaning for words.”

Translating the Old Testament presented considerable difficulty. Around the end of the 15th century, the humanists rediscovered the importance of knowledge of Hebrew for interpreting the text of the Bible, and here Luther followed them. He valued Hebrew above all other languages: in 1524, in the preface to the Psalter it was written: “The Hebrew language is so rich that no other could adequately replace it.” The Book of Job, for example, due to the special sublimity of the style, was very difficult to translate, since “its language is so powerful and magnificent, like no other book in all Scripture.” In his “Epistle on Translation” (“Sendbrief vom Dolmetschen”) of 1530, Luther testifies that when working on the Book of Job, he, his closest associate Philip Melanchthon and Matthew Aurogallus could struggle for four days over three lines. In terms of complexity, the Book of Job could be compared to the Psalter. Working on the Psalter required all the more effort because Luther recommended that everyone use the Psalter as a home prayer book and read it daily.

The Psalter, like the Book of Job, is replete with stylistic figures that could not be translated literally for fear of losing meaning for the sake of preserving imagery. The translation of the Psalter lasted several years, and amendments were constantly made to it; work on the 23rd Psalm (the 22nd in the Russian synodal translation) shows how Luther gradually came closer to the visual imagery of the Hebrew original and at the same time made the text sound better in German. Thus, in the first edition of 1524, the opening verses of the psalm literally sounded like “The Lord is my shepherd, I will not need anything. He sends me to graze where there is plenty of grass, and leads me to water, which refreshes me" (“Der HERR ist meyn hirt, myr wird nichts mangeln. Er lesst mich weyden da viel grass steht, und furet mich zum wasser das mich erkulet "). After two more amendments in the last edition (1545), a version arose, the majestic simplicity of which gives the text such a naturalness that these verses have been preserved in the modern German Bible without changes (“Der HERR ist mein Hirte. Mir wird nichts mangeln. Er weidet mich auff einer grunen Awen Vnd furet mich zum frisschen Wasser" - "Der Herr ist mein Hirte, mir wird nichts mangeln. Er weidet mich auf einer grunen Aue, und fuhret mich zum frischen Wasser"). It is interesting that the versions of the German and Russian synodal translations of the second verse of this psalm are not entirely equivalent: in Russian it sounds like “He makes me lie down in green pastures and leads me to still waters,” in German - “He feeds me in green pastures and leads to fresh waters.”

It is also interesting to compare some verses of the 50th (51st in the German Bible) psalm. For example, the beginning of the psalm: “Have mercy on me, O God, according to Your great mercy, and according to the abundance of Your compassions blot out my iniquities,” in the modern Lutheran Bible sounds like: “Gott, sei mir gnädig nach deiner Güte und tilge meine Sünden nach deiner großen Barmherzigkeit,” which literally translates to: “God, be merciful to me in your kindness and blot out my sins in your great mercy.” It is likely that the imperative “sei mir gnädig” is used here to avoid the appearance of its synonym “erbarme dich meiner” (“have mercy on me”), i.e. words with the same root as (die) Barmherzigkeit (mercy), but further inconsistencies (great mercy (kindness), iniquity (sins), many bounties (great mercy)) obviously should be explained based on the Hebrew text. Probably for the same reason there is a discrepancy at the beginning of the next verse: “Wash me from my iniquity many times, and cleanse me from my sin” - “Wasche mich rein von meiner Missetat, und reinige mich von meiner Sünde” (“Wash me from my crime (wickedness) and cleanse me from my sin." The following verses provide even more food for thought; so, the seventh verse: “Behold, I was conceived in iniquity, and in sin my mother bore me” (“Siehe, ich bin als Sünder geboren,und meine Mutter hat mich in Sünden empfangen”) is translated as: “Behold, I was born as I am a sinner, and my mother conceived me in sins.” The twelfth verse is of particular interest: “Create in me a pure heart, O God, and renew a right spirit within me” (“Schaffe in mir, Gott, ein reines Herz, und gib mir einen neuen, beständigen Geist”) - “Create in me “O God, pure heart, and give me a new, steadfast [persistent, unshakable] spirit.”

The desire to get closer to the Hebrew original and at the same time the lack of equivalents in the German language that could fully reflect the differentiated semantics of Hebrew vocabulary prompted Luther to develop a unique tradition of word formation in German (it was previously actively used by German mystics to denote abstractions) - to create complex words, most of which were included unchanged in the modern version of Luther's Bible. Thus, in the Book of Proverbs of Solomon (4:24) the word (das) Lastermaul is preserved (“Tu von dir die Falschheit des Mundes und sei kein Lastermaul” - “Cast away from you deceitful lips and remove the deceit of the tongue from you”); here again, the cunning of the language cannot be called an equivalent to the Russian phrase from the point of view of both structure and meaning: “sei kein Lastermaul” means “don’t be a slanderer,” although if you decompose (das) Lastermaul into components and translate them literally, you get approximately the same “cunning (viceness) of the tongue (mouth).”

Luther used the same method of word formation when translating the New Testament; for example, it was thanks to Luther that the expression “Wolf im Schafskleid” (“a wolf in sheep’s clothing (clothing)”), Matthew 7:15, became the property of the German language. This example illustrates the development of word formation trends before Luther and in his own work: even in the East Central German translation of Beheim in 1343 there was an expression schefinin cleidern, in the version of 1522 Luther retained the preposition of the definition in the genitive case! “…die zu euch komen s chaffskleydern" (literally - "who come to you in the clothing of sheep"), which allowed him in the 1546 version to move on to the complex word: "Sehet euch für, für den falschen P ropheten, die in Schafskleidern zu euch kommen, inwendig aber sind sie reißende Wölffe" (“Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves”).

One of the most interesting Examples of such word formation from Luther's pen include das Hohelied (Song of Songs). In this case, Luther rejected the literal translation from the Vulgate (“canticum canticorum”), which in turn was a literal translation of the Hebrew “sir hassirim.” To convey sublimity, expressed according to the Hebrew tradition by repetition of the original word (as, for example, “Praise Him, O heavens of heavens...”, Ps. 149:4) and, obviously, in Luther’s opinion, which was not entirely understandable to the common people, he used the original German roots and created a word that can be translated as “high song” or “song of heights (s)” (from “hoch” - “high” and “(das) Lied” - “song, song”). The fact that this word in modern German can be used as a common noun in the sense of “a hymn to something”, “the best work of an artist, creator” testifies to the integrity of the perception of its meaning to this day.

In modern German, complex words with biblical themes are widespread, such as (der) Sundenbock ("scapegoat", (das) Kainszeichen ("Cain's seal"), (die) Feuertaufe ("baptism of fire"), (der) Adamsapfel ( “Adam’s apple”), (das) Feigeblatt (“fig leaf”), (der) Judaskuss (“kiss of Judas”), (der) Eckstein (“cornerstone”), which are translated into Russian by phraseological turns and are equivalent to the latter in meaning and scope of use.Interesting is the word (der) Uriahsbrief (literally - “the message of Uriah”), which does not have an equivalent phraseological turn in Russian and is used to denote bad news that brings misfortune or even death to the one who conveys it.

Many complex words of this kind were coined by Luther or shortly after him, but it is not always possible to establish their authorship; it is possible that neologisms attributed to him existed in the oral folk tradition of that time (it is known that Luther urged his assistants to listen carefully to popular speech in search of understandable, simple and succinct words and expressions). Not all of Luther's neologisms have survived to the present day - for linguistic reasons, however, the images and concepts expressed by them, as the main biblical symbols, common to all peoples, have remained unchanged. So, for example, in the modern German Bible, Psalm 119(118):19, the compound word (der) Erdengast (literally “earthly wanderer”) turned out to be decomposed into its original components: “Ich bin ein Gast auf Erden;) verbirg deine Gebote nicht von mir" (“I am a stranger on earth; do not hide Your commandments from me”). The image of a person living on earth as a wanderer in a vale of tears was widespread in medieval texts, and then in Protestant church hymns.

The creation of neologisms is only one side of Luther's contribution to the enrichment of the vocabulary of the German Bible. Thanks to him, many old words received new meaning, if not in the Bible itself, then through its interpretation by Luther and his ideas as a theologian. For example, the word (der) Pfaffe, which meant a (Catholic) priest in the world, acquired a disparaging connotation (pop) in contrast to the word (der) Pfarrer - pastor, (Protestant) priest. The word fromm, so common among Protestants, meant honest, truthful, diligent before Luther, and then acquired the meaning God-fearing, pious. Such words with a rethought meaning can presumably include (der) Beruf (profession), which in Middle High German meant “call, calling” and received the usual modern German meaning “service, rank, activity.” According to Luther's teaching, everyone is called to his work (activity) by God, therefore, it is pleasing to God and should be perceived by those working as service. In this regard, the word (die) Arbeit (work), which in medieval German generally meant “torment, need,” received a new meaning. What was “torment” for the medieval Catholic became a blessing for the Protestant.

It is known that Luther accompanied his translation in the margins with comments of this kind, which were supposed to explain the essence of his doctrine, which at the same time made it easier for him to work on the catechism (1529), which was intended for the education of children, a new generation of Protestants, and therefore needed special clarity and accessibility of presentation.

He also used comments when translating biblical proverbs and sayings - it was these comments that in a number of cases made it possible to establish Luther’s authorship, or more precisely, to prove the existence of equivalent versions in the folk tradition. Thus, he marked the verse “Wo aber ein Aas ist, da sammeln sich die Adler” (Matt. 24:28) - “For where the corpse is, there the eagles will gather” as a pre-existing proverb; in a slightly modified form it has survived to this day: “Wo ein Aas ist, da sammeln sich die Geier” (“Where there is carrion, there are vultures”). The proverb “Wes das Herz voll ist, des geht der Mund über” (in Luther “Wes das Herz vol ist, des geht der Mund über”) - “Out of the abundance of the heart the mouth speaks” (Matthew 12:34) was recorded as early as in the 15th century, so Luther preferred this option to the possibility of translating word for word from the Vulgate, which he wrote about in detail in his Epistle on Translation.

It is natural to assume that it was with the advent of Luther's translation that many biblical proverbs and sayings, which did not need to be replaced by German folk equivalents, became no less widespread (often having undergone minor structural changes). These include such famous phrases as: Hochmut kommt vor dem Fall - Pride goes before a fall (Proverbs 16:18), (Und) es geschieht nichts neues unter der Sonne - (And) there is nothing new under the sun (Ecclesiastes 1:9) , Suchet, so werdet ihr finden - Seek and you will find (Matthew 7:7), Der Prophet gilt nichts in seinem Land - There is no prophet in his own country (Matthew 13:57), etc.

The phraseological units of the German Bible or phraseological units created on biblical grounds and having no equivalents in the Russian tradition deserve special attention. These include, for example, the expression “Benjamin der Familie” (translated as “darling, family favorite”), while in English there is the expression “Benjamin’s mess” (“a fair share”); the semantics of these expressions is explained by the meaning of the Hebrew name Binjamin - lit. son of the right hand, i.e. beloved son.

The expression langer Laban (literally long Laban), having no equivalents in either Russian or English, can, however, be attributed to specific German phraseological units with biblical themes only with some stretch in view of its controversial etymology. Firstly, there is no evidence of Laban's height in the Bible (Gen. 29), and secondly, it is likely that this expression, used primarily in northern Germany to mean a clumsy, clumsy, slow person, contains a relic of the Celtic llabi or lleban , which corresponds in English to the verb to lob (hard, clumsy to walk, run) and the noun lubber (big clumsy person, lump).

Specific German phraseological units with biblical themes also include expressions based on wordplay, for example, nach Beth lehem gehen (go to Bethlehem) = zu Bett gehen = go to bed, go to bed, i.e. the consonance of Beth- and Bett leads to a rethinking of the meaning of the first expression, which can be used in a completely prosaic context.

As can be seen from the example above, the very situation of using the expression can be rethought. For example, in the parable of the rich man and Lazarus (Luke 16:29), Abraham says: “Sie haben Mose und die Propheten; die sollen sie hören" (“They have Moses and the prophets; let them listen to them”). The expression Mose(s) und Propheten haben (to have Moses and the prophets) is now used as Geld haben (to have money); the rethinking is apparently based on the consonance of Mose(s) (Moses) and Moos (money) from the synonymous construction Moos haben, because The German word Moos supposedly goes back to the Hebrew maoth (cf. Yiddish maos), which means Pfennige, Kleingeld (pfennig, small thing).

The phrase “O Herr, er will mich fressen!” (lit. "Lord, he wants to devour me!"), Tobit 6:3 of the German Bible, now used humorously if someone yawns with their mouth wide open, or simply says "Tobias sechs, Vers drei" ("Tobit six , verse three").

A large crowd of guests may be greeted with the words “Dass mein Haus voll werde!” (“...so that my house may be filled” or “That my house may be full!”), Luke 14:23.

As you can see, the examples given are not without interest and, due to their uniqueness, testify to the special attitude of the Germans towards the Bible - here one can feel Protestant simplicity and excellent knowledge of the text, which, of course, was facilitated by the conscientious study of the Bible, which Luther called for and which became possible precisely thanks to him.

Luther's Bible had an incomparable influence on the establishment of a national standard for the German language, the development of printing and, as a consequence, the spread of education in Germany. In the short period between September 1522 and Luther's death in February 1546, more than 400 editions of the Bible were published. Of these, 101 are in Wittenberg alone. Book printers in Augsburg printed 61 editions, Strasbourg - 46, Nuremberg - 39, Erfurt - 32, Basel - 27, Leipzig - 25, which were huge for those times during Luther's lifetime. On the 1984 edition of the Luther Bible (it’s called die Lutherbibel), revised and published by the Evangelical Church in Germany, conscientiously equipped with all kinds of glosses, explanations, color maps and even the supposed chronology of the writing of each individual book, Luther’s rose flaunts.

T.V.Yartseva, M.P.Klochkovsky

Magazine "Nachalo" No. 6, 1998

There are also interesting inconsistencies in the New Testament, for example in Luke 1:28-29: “An angel came to her and said: Rejoice, full of grace! The Lord is with You; Blessed are You among women" (“Und der Engel kam zu ihr hinein und sprach: Sei gegrut, du Begnadete! Der Herr ist mit dir!” - “And the angel came in and said: Greetings, O Great One! The Lord is with you!”; “ When she saw him, she was embarrassed by his words and wondered what kind of greeting it was” (“Sie aber erschrak uber die Rede und dachte: welch ein Gru ist das?”) - “She was afraid of [this] speech and thought: What kind of greeting is this?

Bach, Arnold. Right there. P. 126

There are examples of even earlier use of this expression, incl. in the edifying poem “Renner” (1296-1309) by Hugo von Trimberg and in “The Prodigal Son” by Burkhard Waldis: “Wan der wulf wil roven gan / so tuet he shaps kleder an” (“When the wolf gets ready to hunt, he puts on the clothes of sheep "), see Bottcher, Kurt, Berger K.H., Krolop, Zimmermann. Geflugelte Worte: Zitate, Sentenzen u. Begriffe, in ihrem geschichtlichen Zusammenhang. Bibliographisches Institut Leipzig 1981.

This phrase, with the exception of minor spelling corrections, has been preserved unchanged in the modern German Bible and is quite equivalent to the Russian translation.

Or das Hohe Lied

Luther's dictionary was the least understood by his readers in western and southern Germany, so the first editions of Luther's Bible in Strasbourg, Augsburg and Basel were accompanied by dictionaries that translated Luther into High German (South German). The Bible dictionary published by Adam Petri in Basel (1523) enjoyed particular success. Dictionaries of this kind allow us to trace the beginning of the process of lexical unification of the language. So, for example, in contrast to the South German dialectal words bidmen, gesprackelt/gescheckt, (der) Buhel, (die) Leftze, Luther’s beben (tremble), bunt (motley), (der) Hugel (hill), ( die) Lippe (lip). See Zhirmunsky V.M. History of the German language. M. 1965 P.82

Arndt, Erwin. Brandt, Gisela. Ebenda. S 210

Arndt, Erwin. Brandt, Gisela. Ebenda. S 216

In the German (at least Protestant) Bible, the Book of Tobit is considered apocryphal; not all of her poems coincide with the Russian translation. The phrase given in the example is not in the Russian text.

	Dies ist das Buch von der
	Geburt Jesu Christi, der da ist
	ein Sohn Davids, des Sohnes
	Abraham zeugte Isaac. Isaac
	zeugte Jakob. Jakob zeugte
	Juda und seine Brüder.
	Juda zeugte Perez und Serah
	von Thamar. Perez zeugte
	Hezron. Hezron zeugte Ram.
	Ram zeugte Amminadab.
	Amminadab zeugte Nahesson.
	Nahesson zeugte Salma.
	Salma zeugte Boas von der
	Rahab. Boas zeugte Obed von
	der Ruth. Obed zeugte Jesse.
	Jesse zeugte den König David.
	Der König David zeugte
	Salomo von dem Weib des
	Salomo zeugte Rehabeam.
	Rehabeam zeugte Abia. Abia
	Asa zeugte Josaphat. Josaphat
	zeugte Joram. Joram zeugte
	Usia zeugte Jotham. Jotham
	zeugte Ahas. Ahas zeugte
	Hiskia zeugte Manasse.
	Manasse zeugte Amon. Amon
	Josia zeugte Jechonja und seine
	Brüder um die Zeit der
	babylonischen Gefangenschaft.
	Nach der babylonischen
	Gefangenschaft zeugte
	Jechonja Sealthiel. Sealthiel
	zeugte Serubabel.
	Serubabel zeugte Abiud. Abiud
	zeugte Eliakim. Eliakim zeugte
	Asor zeugte Zadok. Zadok
	zeugte Achim. Achim zeugte

Genealogy of Jesus Christ, Son of David, Son of Abraham.

Abraham gave birth to Isaac; Isaac gave birth to Jacob; Jacob begat Judah and his brothers;

Judah fathered Perez and Zerah by Tamar; Perez begat Hezrom; Hezrom begat Aram;

Aram gave birth to Abminadab; Amminadab begat Nahshon; Nahshon begat Salmon;

Salmon fathered Boaz by Rahab; Boaz fathered Obed by Ruth; Obed begat Jesse;

Jesse begat David king; David the king begot Solomon from Uriah;

Solomon begat Rehoboam; Rehoboam gave birth to Abijah; Abijah begat Asa;

Asa begat Jehoshaphat; Jehoshaphat begat Joram; Jehoram begat Uzziah;

Uzziah begat Jotham; Jotham begat Ahaz; Ahaz begat Hezekiah;

Hezekiah begat Manasseh; Manasseh begat Amon; Amon gave birth to Josiah;

Josiah begat Joachim; Joachim gave birth to Jeconiah and his brothers before moving to Babylon.

After moving to Babylon, Jeconiah gave birth to Salathiel; Shealtiel begat Zerubbabel;

Zerubbabel begat Abihu; Abihu begat Eliakim; Eliakim begat Azor;

Azor begat Zadok; Zadok gave birth to Achim; Achim gave birth

	Eliud zeugte Eleasar. Eleasar
	zeugte Matthan. Matthan
	Jakob zeugte Joseph, den Mann
	Marias, von Welcher ist geboren
	Jesus, der da heißt Christus.
	Alle Glieder von Abraham bis
	auf David sind vierzehn
	Glieder. Von David bis auf die
	Gefangenschaft sind vierzehn
	Glieder. Von der babylonischen
	Gefangenschaft bis auf Christus
	sind vierzehn Glieder.
	Die Geburt Christi war aber
	also getan. Als Maria, seine
	Mutter, dem Joseph vertraut
	war, fand sich"s ehe er sie
	heimholte, daß sie schwanger
	war von dem heiligen Geist.
	Joseph aber, ihr Mann, war
	fromm und wollte sie nicht in
	Schande bringen, gedachte
	aber, sie heimlich zu verlassen.
	Indem er aber also gedachte,
	siehe, da erschien ihm ein
	Engel des HERRN im Traum
	und sprach: Joseph, du Sohn
	Davids, fürchte dich nicht,
	Maria, dein Gemahl, zu dir zu
	nehmen; denn das in ihr
	geboren ist, das ist von dem
	Und sie wird einen Sohn
	gebären, des Namen sollst du
	Jesus heißen; denn er wild sein
	Volk selig machen von ihren
	Das ist aber alles geschehen,
	auf daß erfüllt würde, was der
	HERR durch den Propheten
	Gesagt hat, der da spricht:
	"Siehe, eine Jungfrau wird
	schwanger sein und einen Sohn
	gebären, und sie werden seinen
	Namen Immanuel heißen", das
	ist verdolmetscht: Gott mit uns.
	Da nun Joseph vom Schlaf
	erwachte, tat er, wie ihm des

HERRN Engel befohlen hatte, und nahm sein Gemahl zu sich.

Elihu begat Eleazar; Eleazar begat Matthan; Matthan gave birth to Jacob;

Jacob begat Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.

So all the generations from Abraham to David are fourteen generations; and from David to the deportation to Babylon, fourteen generations; and from the migration to Babylon to Christ there are fourteen generations.

The Nativity of Jesus Christ was like this: after the betrothal of His Mother Mary to Joseph, before they were united, it turned out that She was pregnant with the Holy Spirit.

Joseph, Her husband, being righteous and not wanting to make Her public, wanted to secretly let Her go.

But when he thought this, behold, the Angel of the Lord appeared to him in a dream and said: Joseph, son of David! Do not be afraid to accept Mary your wife, for what is born in Her is from the Holy Spirit;

She will give birth to a Son, and you will call His name Jesus, for He will save His people from their sins.

And all this happened, that what was spoken by the Lord through the prophet might be fulfilled, saying:

Behold, the Virgin will be with child and give birth to a Son, and they will call His name Immanuel, which means: God is with us.

Rising from sleep, Joseph did as the Angel of the Lord commanded him, and received his wife,

	Und er erkannte sie nicht, bis
	sie ihren ersten Sohn gebar; und
	hieß seinen Namen Jesus.
	Da Jesus geboren war zu
	Bethlehem im jüdischen Lande,
	zur Zeit des Königs Herodes,
	siehe, da kamen die Weisen
	vom Morgenland nach
	Jerusalem und sprachen:
	Wo ist der neugeborene König
	der Juden? Wir haben seinen
	Stern gesehen im Morgenland
	und sind gekommen, ihn
	Da das der König Herodes
	hörte, erschrak er und mit ihm
	das ganze Jerusalem.
	Und ließ versammeln alle
	Hohenpriester and
	Schriftgelehrten unter dem
	Volk und erforschte von ihnen,
	wo Christus sollte geboren
	Und sie sagten ihm: Zu
	Bethlehem im jüdischen Lande;
	denn also steht geschrieben
	durch den Propheten:
	"Und du Bethlehem im
	jüdischen Lande bist mitnichten
	die kleinste unter den Fürsten
	Juda"s; denn aus dir soll mir
	Kommen der Herzog, der über
	mein Volk Israel ein HERR
	Da berief Herodes die Weisen
	heimlich und erlernte mit Fleiß
	von ihnen, wann der Stern
	erschienen wäre,
	und wies sie gen Bethlehem
	und sprach: Ziehet hin und
	forschet fleißig nach dem
	Kindlein; wenn ihr"s findet, so
	sagt mir"s wieder, yes ich auch
	komme und es anbete.
	Als sie nun den König gehört
	hatten, zogen sie hin. Und
	siehe, der Stern, den sie im
	Morgenland gesehen hatten,

ging vor ihnen hin, bis daß er kam und stand oben über, da

And didn't know her. How She finally gave birth to Her firstborn Son,

And he called His name Jesus.

When Jesus was born in Bethlehem of Judea in the days of King Herod, wise men from the east came to Jerusalem and said:

Where is he who has been born King of the Jews? for we saw His star in the east and came to worship Him.

Hearing this, King Herod became alarmed, and all Jerusalem with him.

And, having gathered all the high priests and scribes of the people, he asked them: where should Christ be born?

And they said to him, “In Bethlehem of Judea, for thus it is written through the prophet:

and you, Bethlehem, land of Judah, are no less than the rulers of Judah, for from you will come a ruler who will shepherd my people Israel.

Then Herod, secretly calling the wise men, found out from them the time of the appearance of the star

and, sending them to Bethlehem, he said: go, carefully scout about the Child, and when you find him, notify me, so that I too can go and worship Him.

After listening to the king, they left. And behold, the star that they saw in the east walked before them, [as] at last it came and stood over [the place] where the Child was.

	das Kindlein war.
	Da sie den Stern sahen, wurden
	sie hoch erfreut
	und gingen in das Haus und
	fanden das Kindlein mit Maria,
	seiner Mutter, und fielen nieder
	und beteten es an und taten ihre
	Schätze auf und schenkten ihm
	Gold, Weihrauch und Myrrhe.
	Und Gott befahl ihnen im
	Traum, daß sie sich nicht
	sollten wieder zu Herodes
	lenken; und sie zogen durch
	einen anderen Weg wieder in
	Da sie aber hinweggezogen
	waren, siehe, da erschien der
	Engel des HERRN dem Joseph
	im Traum und sprach: Stehe auf
	und nimm das Kindlein und
	seine Mutter zu dir und flieh
	nach Ägyptenland und bleib
	allda, bis ich dir sage; denn es
	ist vorhanden, daß Herodes das
	Kindlein suche, dasselbe
	Und er stand auf und nahm das
	Kindlein und seine Mutter zu
	sich bei der Nacht und entwich
	nach Ägyptenland.
	Und blieb allda bis nach dem
	Tod des Herodes, auf daß
	erfüllet würde, was der HERR
	durch den Propheten gesagt hat,
	der da spricht: "Aus Ägypten
	habe ich meinen Sohn gerufen."
	Da Herodes nun sah, daß er von
	den Weisen betrogen war, ward
	er sehr zornig und schickte aus
	und ließ alle Kinder zu
	Bethlehem toten und an seinen
	ganzen Grenzen, die da
	zweijährig und darunter waren,
	nach der Zeit, die er mit Fleiß
	von den Weisen erlernt hatte.
	Da ist erfüllt, was gesagt ist von
	dem Propheten Jeremiah, der da
	"Auf dem Gebirge hat man ein
	Geschrei gehört, viel Klagens,

Weinens und Heulens; Rahel beweinte ihre Kinder und

When they saw the star, they rejoiced with great joy,

and entering the house, they saw the Child with Mary His Mother, and, falling down, they worshiped Him; and having opened their treasures, they brought Him gifts: gold, frankincense and myrrh.

And having received a revelation in a dream not to return to Herod, they departed to their own country by a different route.

When they departed, behold, the Angel of the Lord appears to Joseph in a dream and says: get up, take the Child and His Mother and flee to Egypt, and be there until I tell you, for Herod wants to look for the Child in order to destroy Him.

He got up, took the Child and His Mother by night and went to Egypt,

and he was there until the death of Herod, so that what was spoken by the Lord through the prophet might be fulfilled, saying: Out of Egypt I called my Son.

Then Herod, seeing himself ridiculed by the Magi, became very angry, and sent to kill all the babies in Bethlehem and throughout its borders, from two years old and below, according to the time that he found out from the Magi.

Then what was spoken through the prophet Jeremiah was fulfilled, saying:

a voice is heard in Rama, weeping and weeping and a great cry; Rachel cries for her children and

	wollte sich nicht trösten lassen,
	denn es war aus mit ihnen."
	Da aber Herodes gestorben war,
	siehe, yes erschien der Engel des
	HERRN dem Joseph im Traum
	und sprach: Stehe auf und
	nimm das Kindlein und seine
	Mutter zu dir und zieh hin in
	das Land Israel; sie sind
	gestorben, die dem Kinde nach
	dem Leben standen.
	Und er stand auf und nahm das
	Kindlein und sein Mutter zu
	sich und kam in das Land
	Da er aber hörte, daß Archelaus
	im judischen Lande König war
	anstatt seines Vaters Herodes,
	fürchtete er sich, dahin zu
	commen. Und im Traum
	empfing er Befehl von Gott und
	zog in die Örter des
	galiläischen Landes.
	und kam und wohnte in der
	Stadt die da heißt Nazareth; auf
	das erfüllet würde, was da
	gesagt ist durch die Propheten:
	Er soll Nazarenus heißen.
	Zu der Zeit kam Johannes der
	Täufer und predigte in der
	Wüste des judischen Landes
	und sprach: Tut Buße, das
	Himmelreich ist nahe
	Und er ist der, von dem der
	Prophet Jesaja gesagt hat und
	gesprochen: "Es ist eine
	Stimme eines Predigers in der
	Wüste: Bereitet dem HERRN
	den Weg und macht richtig
	Er aber, Johannes, hatte ein
	Kleid von Kamelhaaren und
	einen ledernen Gürtel um seine
	Lenden; seine Speise aber war
	Heuschrecken und wilder
	Da ging zu ihm hinaus die Stadt
	Jerusalem and das ganze

does not want to be consoled, because they are not there.

After the death of Herod, behold, the Angel of the Lord appears to Joseph in Egypt in a dream.

and says: Arise, take the Child and His Mother and go to the land of Israel, for those who sought the soul of the Child are dead.

He stood up, took the Child and His Mother and came to the land of Israel.

Having heard that Archelaus reigned in Judea instead of Herod, his father, he was afraid to go there; but having received a revelation in a dream, he went into the region of Galilee

and he came and dwelt in a city called Nazareth, that it might be fulfilled which was spoken through the prophets, that he should be called a Nazarene.

In those days John the Baptist comes and preaches in the desert of Judea

and says: Repent, for the Kingdom of Heaven is at hand.

For he is the one about whom the prophet Isaiah said: the voice of one crying in the wilderness: prepare the way of the Lord, make his paths straight.

John himself had clothes made of camel's hair and a leather belt around his loins, and his food was locusts and wild honey.

Then Jerusalem and all Judea and all the region around Jordan

	jüdische Land und alle Lander
	und ließen sich taufen von ihm
	im Jordan und bekannten ihre
	Als er nun viele Pharisäer und
	Sadduzäer sah zu seiner Taufe
	kommen, sprach er zu ihnen:
	Ihr Otterngezüchte, wer hat
	denn euch gewiesen, daß ihr
	dem künftigen Zorn entrinnen
	Sehet zu, tut rechtschaffene
	Frucht der Buße!
	Denket nur nicht, yes ihr bei
	euch wollt sagen: Wir haben
	Abraham zum Vater. Ich sage
	euch: Gott vermag dem
	Abraham aus diesen Steinen
	Kinder zu erwecken.
	Es ist schon die Axt den
	Bäumen an die Wurzel gelegt.
	Darum, welcher Baum nicht
	gute Frucht bringt, wird
	abgehauen und ins Feuer
	Ich taufe euch mit Wasser zur
	Buße; der aber nach mir
	kommt, ist stärker denn ich,
	dem ich nicht genugsam bin,
	seine Schuhe zu tragen; der
	wird euch mit dem Heiligen
	Geist und mit Feuer taufen.
	Und er hat seine Wurfschaufel
	in der Hand: er wild seine
	Tenne fegen und den Weizen in
	seine Scheune sammeln; aber
	die Spreu wird er verbrennen
	mit ewigem Feuer.
	Zu der Zeit kam Jesus aus
	Galiläa an den Jordan zu
	Johannes, yes er sich von ihm
	Aber Johannes wehrte ihm und
	sprach: Ich bedarf wohl, daß
	ich von dir getauft werde, und
	du kommst zu mir?
	Jesus aber antwortete und
	sprach zu ihm: Laß es jetzt also

sein! also gebührt es uns, alle Gerechtigkeit zu erfüllen. Da

came out to see him

and were baptized by him in the Jordan, confessing their sins.

When John saw many Pharisees and Sadducees coming to him to be baptized, he said to them: You brood of vipers! who inspired you to flee from future wrath?

produce fruit worthy of repentance

and do not think to say within yourself, “We have Abraham as our father,” for I tell you that God is able to raise up children for Abraham from these stones.

Already the ax lies at the root of the trees: every tree that does not bear good fruit is cut down and thrown into the fire.

I baptize you with water for repentance, but He who comes after me is mightier than I; I am not worthy to carry His sandals; He will baptize you with the Holy Spirit and fire;

His shovel is in His hand, and He will clear His threshing floor and gather His wheat into the barn, and He will burn the chaff with unquenchable fire.

Then Jesus comes from Galilee to the Jordan to John to be baptized by him.

John restrained Him and said: I need to be baptized by You, and are You coming to me?

But Jesus answered and said to him: Leave it now, for thus it is fitting for us to fulfill all righteousness. Then [John] admits Him.

	ließ er"s ihm zu.
	Und da Jesus getauft war, stieg
	er alsbald herauf aus dem
	Wasser; und siehe, da tat sich
	der Himmel auf Über ihm. Und
	er sah den Geist Gottes gleich
	als eine Taube herabfahren und
	über ihn kommen.
	Und siehe, eine Stimme vom
	Himmel herab sprach: Dies ist
	mein lieber Sohn, an welchem
	ich Wohlgefallen habe.
	Da ward Jesus vom Geist in die
	Wüste geführt, auf daß er von
	dem Teufel versucht würde.
	Und da er vierzig Tage und
	vierzig Nächte gefastet hatte,
	Und der Versucher trat zu ihm
	und sprach: Bist du Gottes
	Sohn, so sprich, yes diese
	Steine ​​Brot werden.
	Und er antwortete und sprach:
	Es steht geschrieben: "Der
	Mensch lebt nicht vom Brot
	allein, sondern von einem
	jeglichen Wort, das durch den
	Mund Gottes geht."
	Da führte ihn der Teufel mit
	sich in die Heilige Stadt und
	stellte ihn auf die Zinne des
	und sprach zu ihm: Bist du
	Gottes Sohn, so laß dich hinab;
	denn es steht geschrieben: Er
	wird seinen Engeln über dir
	Befehl tun, und sie werden dich
	auf Händen tragen, auf daß du
	deinen Fuß nicht an einen Stein
	Da sprach Jesus zu ihm:
	Wiederum steht auch
	geschrieben: "Du sollst Gott,
	deinen HERRN, nicht
	Wiederum führte ihn der Teufel
	mit sich auf einen sehr hohen
	Berg und zeigte ihm alle Reiche
	der Welt und ihre Herrlichkeit

And having been baptized, Jesus immediately came out of the water, and behold, the heavens were opened to Him, and [John] saw the Spirit of God descending like a dove and descending upon Him.

And behold, a voice from heaven said: This is My beloved Son, in whom I am well pleased.

Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil,

and, having fasted forty days and forty nights, at last he became hungry.

And the tempter came to Him and said: If You are the Son of God, command that these stones become bread.

He answered and said to him, “It is written, Man shall not live by bread alone, but by every word that proceeds from the mouth of God.”

Then the devil takes Him to the holy city and places Him on the wing of the temple,

and says to Him: If You are the Son of God, throw yourself down, for it is written: He will command His angels concerning You, and in their hands they will bear You up, lest You dash Your foot against a stone.

Jesus said to him, “It is also written, Thou shalt not tempt the Lord thy God.”

Again the devil takes Him to a very high mountain and shows Him all the kingdoms of the world and their glory,

	und sprach zu ihm: Das alles
	will ich dir geben, so du
	niederfällst und mich anbetest.
	Da sprach Jesus zu ihm: Hebe
	dich weg von mir Satan! denn
	es steht geschrieben: "Du sollst
	anbeten Gott, deinen HERRN,
	und ihm allein dienen."
	Da verließ ihn der Teufel; und
	siehe, da traten die Engel zu
	ihm und dienten ihm.
	Da nun Jesus hörte, daß
	Johannes überantwortet war,
	zog er in das galiläische Land.
	Und verließ die Stadt Nazareth,
	kam und wohnte zu
	Kapernaum, das da liegt am
	Meer, im Lande Sebulon und
	auf das erfüllet würde, was da
	Gesagt ist durch den Propheten
	Jesaja, der da spricht:
	"Das Land Sebulon und das
	Land Naphthali, am Wege des.
	Meeres, jenseit des Jordans,
	und das heidnische Galiläa,
	das Volk, das in Finsternis saß,
	hat ein großes Licht gesehen;
	und die da saßen am Ort und
	Schatten des Todes, denen ist
	ein Licht aufgegangen."
	Von der Zeit an fing Jesus an,
	zu predigen und zu sagen: Here
	Buße, das Himmelreich ist nahe
	Als nun Jesus an dem
	Galiläischen Meer ging, sah er
	zwei Brüder, Simon, der da
	heißt Petrus, und Andreas,
	seinen Bruder, die warfen ihre
	Netze ins Meer; denn sie waren
	Und er sprach zu ihnen: Folget
	mir nach; ich will euch zu
	Menschenfischern machen!
	Alsbald verließen sie ihre Netze
	und folgten ihm nach.
	Und da er von da weiterging,
	sah er zwei andere Brüder,
	Jakobus, den Sohn des.

and he says to Him: I will give all this to You if, when you fall, you will worship me.

Then Jesus says to him: Get thee behind me, Satan, for it is written: Worship the Lord thy God, and serve him only.

Then the devil left Him, and behold, the angels came and served Him.

When Jesus heard that John had been handed over, he withdrew into Galilee

and leaving Nazareth, he came and settled in Capernaum by the sea, in the borders of Zebulun and Naphtali,

that what was spoken through the prophet Isaiah might be fulfilled, saying:

the land of Zebulun and the land of Naphtali, on the seaside way, beyond the Jordan, Galilee of the Gentiles,

the people sitting in darkness saw a great light, and to those sitting in the land and shadow of death a light dawned.

From that time on, Jesus began to preach and say: repent, for the Kingdom of Heaven is at hand.

Passing near the Sea of ​​Galilee, He saw two brothers: Simon, called Peter, and Andrew, his brother, casting nets into the sea, for they were fishermen,

and he saith unto them, Follow me, and I will make you fishers of men.

And they immediately left their nets and followed Him.

	Zebedäus, und Johannes, seinen
	Bruder, im Schiff mit ihrem
	Vater Zebedäus, yes sie ihre
	Netze flickten; und er rief sie.
	Alsbald verließen sie das Schiff
	und ihren Vater und folgten
	Und Jesus ging umher im
	ganzen galiläischen Lande,
	lehrte sie in ihren Schulen und
	predigte das Evangelium von
	dem Reich und heilte allerlei
	Seuche und Krankheit im Volk.
	Und sein Gerücht erscholl in
	das ganze Syrienland. Und sie
	brachten zu ihm allerlei
	Kranke, mit mancherlei
	Seuchen und Qual behaftet, die
	Bessesenen, die Mondsüchtigen
	und Gichtbrüchigen; und er
	machte sie alle gesund.
	Und es folgte ihm nach viel
	Volks aus Galiläa, aus den
	Zehn-Städten, von Jerusalem,
	aus dem judischen Lande und
	von jenseits des Jordans.
	Da er aber das Volk sah, ging
	er auf einen Berg und setzte
	sich; und seine Jünger traten zu
	Und er tat seinen Mund auf,
	lehrte sie und sprach:
	Selig sind, die da geistlich arm
	sind; denn das Himmelreich ist
	Selig sind, die da Leid tragen;
	denn sie sollen getröstet
	Selig sind die Sanftmütigen;
	denn sie werden das Erdreich
	Selig sind, die da hungert und
	dürstet nach der Gerechtigkeit;
	denn sie sollen satt werden.
	Selig sind die Barmherzigen;
	Barmherzigkeit erlangen.
	Selig sind, die reines Herzens

boat with Zebedee their father, mending their nets, and called them.

AND They immediately left the boat and their father and followed Him.

AND Jesus went throughout all Galilee, teaching in their synagogues and preaching the gospel of the kingdom, and healing every disease and every disease among the people.

AND rumors about Him spread throughout Syria; and they brought to Him all the weak, those possessed by various diseases and seizures, and the demon-possessed, and the lunatics, and the paralytic, and He healed them.

AND followed him a great multitude from Galilee, and the Decapolis, and Jerusalem, and Judea, and because of the Jordan.

Seeing the people, He went up the mountain; and when he sat down, his disciples came to him.

And He opened His mouth and taught them, saying:

Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.

Blessed are those who mourn, for they will be comforted.

Blessed are the meek, for they will inherit the earth.

Blessed are those who hunger and thirst for righteousness, for they will be satisfied.

Blessed are the merciful, for they will receive mercy.

Blessed are the pure in heart, for

	sind; denn sie werden Gott
	Selig sind die Friedfertigen;
	denn sie werden Gottes Kinder
	Selig sind, die um
	Gerechtigkeit willen verfolgt
	werden; denn das Himmelreich
	Selig seid ihr, wenn euch die
	Menschen um meinetwillen
	schmähen und verfolgen und
	reden allerlei Übles gegen euch,
	so sie daran lügen.
	Seid fröhlich und getrost; es
	wird euch im Himmel wohl
	belohnt werden. Denn also
	haben sie verfolgt die
	Propheten, die vor euch
	Ihr seid das Salz der Erde. Wo
	nun das Salz dumm wird,
	womit soll man"s salzen? Es ist
	hinfort zu nichts nütze, denn
	das man es hinausschütte und
	lasse es die Leute zertreten.
	Ihr seid das Licht der Welt. Es
	kann die Stadt, die auf einem
	Berge liegt, nicht verborgen
	Man zündet auch nicht ein
	Licht an und setzt es unter
	einen Scheffel, sondern auf
	einen Leuchter; so leuchtet es
	denn allen, die im Hause sind.
	Also laßt euer Licht leuchten
	vor den Leuten, yes sie eure
	guten Werke sehen und euron
	Vater im Himmel preisen.
	Ihr sollt nicht wähnen, daß ich
	gekommen bin, das Gesetz oder
	die Propheten aufzulösen; ich
	bin nicht gekommen,
	aufzulösen, sondern zu erfüllen.
	Denn ich sage euch wahrlich:
	Bis daß Himmel und Erde
	zergehe, wird nicht zergehen
	der kleinste Buchstabe noch ein

Tüttel vom Gesetz, bis daß es alles geschehe.

they will see God.

Blessed are the peacemakers, for they will be called sons of God.

Blessed are those who are persecuted for the sake of righteousness, for theirs is the Kingdom of Heaven.

Blessed are you when they revile you and persecute you and slander you in every way unjustly because of Me.

Rejoice and be glad, for great is your reward in heaven: so they persecuted the prophets who were before you.

You are the salt of the earth. If the salt loses its strength, then what will you use to make it salty? It is no longer good for anything except throwing it out there for people to trample underfoot.

You are the light of the world. A city standing on top of a mountain cannot hide.

And having lit a candle, they do not put it under a bushel, but on a lampstand, and it gives light to everyone in the house.

So let your light shine before people, so that they may see your good deeds and glorify your Father in heaven.

Do not think that I came to destroy the law or the prophets: I did not come to destroy, but to fulfill.

For truly I say to you, until heaven and earth pass away, not one jot or one tittle will pass from the law until it is all fulfilled.

The German humanist, one of the “fathers” of the Reformation - Martin Luther (1483-1546) - can rightfully be considered the father of the modern German language. Historians of the German language believe that the role of Luther for the formation and development of the German language is as great as the role of Cicero for Latin. The main brainchild of Luther the philologist was the translation of the Bible into German.

In 1522, the New Testament was published in Wittenberg - a translation into German made by Luther (Das Neue Testament Teutsch). The translation took only three months. But the subsequent translation of the Old Testament dragged on for many years. The complete translation of the Bible was published only in 1534. Naturally, Luther did not work on the translation alone. In Wittenberg, something like a “translation workshop” was formed, the main master of which was Luther. He was assisted by his friend and follower Melanchthon and other scholars, specialists in Greek, Hebrew and Latin and in the interpretation of biblical texts.

Luther's merit is not that he made the first complete translation of the Bible into German. By the time he began this work, there were already many High German and Low German translations of the Bible, made after the first complete German Bible of Johann Mentel 1 was published in Strasbourg. Therefore, the main thing in assessing Luther’s translation work is not that he was able to make a new translation of the Bible, but the language in which he translated it.

The purpose of this new translation was to give contemporaries the text of the Bible in a language they understood, in which they communicated with each other every day. This goal may well be elevated to the basic principle of translation activity, beautifully formulated by M. Lederer: to translate does not mean to understand the meaning of a foreign language text oneself, it means to make it accessible to others.

Luther, to a certain extent, continues the tradition of Jerome in translating the texts of the Holy Scriptures - translating not words, but meanings. In his work on translating the Bible, he sees many similarities to what Jerome experienced. First of all, there is the constant need to explain to ignorant clergy the meaning of their translation decisions. In his famous “Epistle on Translation,” Luther compares himself with Jerome: “So it was with Saint Jerome: when he translated the Bible, the whole world was his master, only he alone did not understand anything about his work, and they judged the work of good husband (des guten Mannes) those who were unworthy even to clean his shoes (ihm nicht genug gewesen wären, daI sie ihm die Schuhe hätten sollen wischen)” 1 . What Luther and Jerome have in common is that both Bible translators expressed their views on translation in the form of epistles, trying to explain their translation strategy to their contemporaries. Both Jerome's Letter to Pammachius, subtitled "On the Best Method of Translation," and Luther's Epistle on Translation are among the golden treasures of theoretical treatises on translation and allow today's translators to judge the problems that their colleagues in the past had to solve.

At the same time, Luther was critical of the text of the Vulgate, finding inaccuracies and distortions in it. D.Z. Gotsiridze and G.T. Hu-khuni cite the statement of I.N. Golenishchev-Kutuzov that Luther hated Jerome, although he used the translation of the author of the Vulgate. The researchers see the basis for such a harsh assessment in the fact that the Latin version allegedly did not satisfy Luther, since it could not be read easily, without interference 2. In my opinion, the reason for the criticism of the Vulgate and its author was different.

Firstly, Luther was forced to constantly contrast his translation with the official Latin version accepted by the entire Catholic Church, i.e. his philological activity proceeded in the struggle with the Vulgate. This forced struggle with the “donkeys” could not but affect Luther’s attitude towards the author of the work, which was considered by these “donkeys” to be as true as the text of the original Bible itself. Secondly, it is appropriate to recall the already cited figurative statement of E. Kari that the Reformation was primarily a discussion between translators. The main opponent of Luther the translator was Jerome, the author of the translation officially recognized by the church, just as the main opponent of Luther the reformer was the Catholic Church, which officially recognized the Latin Vulgate as the only authority. But it can hardly be assumed that the heaviness of Jerome’s style was at the center of Luther’s hypothetical discussion with the medieval master. After all, Luther, a subtle and attentive philologist, could not help but appreciate what is so highly appreciated by virtually all scholars of Jerome’s translation: the Vulgate is the best Latin translation of the Bible, a masterpiece of biblical translation. The object of Luther's criticism was the inaccuracies and distortions he identified in the text

Vulgates. Let us remember what was the reason for Luther’s break with the Roman Church. Pope Leo X, having decided to finance the reconstruction of St. Peter's Basilica, significantly expanded the sale of indulgences. Luther considered these actions outrageous, equating them to ordinary trade. On October 31, 1517, he announced 95 theses at the University of Wittenberg, which condemned indulgences.

Now let us remember the inaccuracy that Jerome made in his translation, literally introducing into the biblical text the concept of “atonement for sin by works,” because it was this concept that led to the introduction of the institution of indulgences.

Thus, Luther's dissatisfaction with the Latin version of the Bible lay more in its lack of accuracy than in its ponderous style.

The translation of the Bible reflects the concept of Luther the Reformer. One of the main provisions of his spiritual concept was that the only source of faith is the Holy Scripture, and also that every believer should be able to freely interpret it. Luther follows in this the ancient Hebrew truth recorded in the Talmud: “The Torah (Old Testament - N.G.) has 600,000 faces,” i.e. as many as she has readers.

The translation strategy is built on this concept: firstly, to make the translation text meaningfully correct and accurate, as closely as possible to the original text, and secondly, to make it understandable and accessible to every person.

In search of forms of expression, Luther turns to the everyday language of ordinary people. A phrase from his “Message” has already become a textbook example, illustrating this search method: “You should not ask the letters of the Latin language, how to speak German, you should ask the mother of the family, children on the street, a simple person in the market and look into their mouths.” , as they speak, and translate accordingly, then they will understand and notice that they are being spoken to in German" 1 .

Kopanev gives an interesting example of one of the ways in which Luther sought the forms of expression of the German language he needed. In order to choose the most appropriate forms of expression in German when translating the fragment about the Levites sacrificing a ram, Luther asked the butcher to slaughter the ram, skin it, while commenting in German on the entire process 2 . This technique, which consists in the translator’s direct appeal to reality, can be correlated with the so-called “denotative model” by modern translation theory.

The translation of the Bible, made under the leadership of Luther, became one of the world's masterpieces of biblical translation, influencing the development of translation practice not only in Germany, but throughout Europe. All subsequent translations of the Bible into German are based on Luther's version, correcting and supplementing his text in accordance with the modern state of the German language, with modern scientific knowledge.

The experience of translating the Bible into the vernacular inspired the English reformer Tyndale, who undertook a new translation of the Holy Scriptures into vernacular English and checked his text with Luther's translation. Luther's translation concept formed the basis of the so-called Králicka Bible, a translation into Czech made under the direction of Bishop Jan Blahoslav. This translation greatly influenced the further development of the Czech literary language.

Luther's translation of the Bible laid the foundations for a common German national literary language and became a literary monument of paramount importance. In an effort to create a common German language for the entire nation, Luther did a tremendous amount of linguistic work, developing rules for spelling, phonetic transcription, and organizing grammatical forms. After the publication of Luther's Bible, the German language began to more and more confidently win back its position from Latin as the language of scientific communication and literature.

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