On the Slavic translation of the Pentateuch of Moses, corrected in the 15th century according to the Hebrew text

Translation of St. We owe the writings into the Slavic language to the works of St. Cyril and Methodius, educators of the Slavic tribes. They gave us the Old Testament from the Greek translation of the Seventy Interpreters. But in some copies of the Mosaic Pentateuch there are traces of correction of the ancient Slavic translation from the Hebrew original. This phenomenon had already been noticed by the Slavic philologist A. Kh. Vostokov in some biblical manuscripts of the Rumyantsev Museum. But the learned researcher, due to the nature of his occupation, paid attention only to the change in some proper names in these lists according to Jewish pronunciation, and moreover, he also noticed as a feature that in them between Slavic speeches there are phrases and Russian words of the 15th century, and sometimes “extra words inserted into the text by Russian copyists.” 1 Favorable circumstances in the past year allowed us to get acquainted with similar copies of the Pentateuch and take a closer look at the remarkable phenomenon pointed out by G. Vostokov. This led us to the conviction that the Russian words substituted for Slavic sayings are essentially corrections of the previous translation from the Hebrew text, and that the inserted “extra words,” for the most part, are additions taken from the same Hebrew text. And both of these, together with changes in proper names, personal and geographical, serve as proof that our ancient translation of the Pentateuch was compared by someone, not continuously, but in places, with the Hebrew text, and a lot was corrected. The copies of the Pentateuch that we are talking about here previously belonged to the Joseph-Volokolamsk Monastery. One of them (No. 7) according to the letter dates back to the end of the 15th or the beginning of the 16th centuries, and contains only the first three books of Moses: Genesis, Exodus and Leviticus. The other (No. 8) was written in 1493 and contains the entire Pentateuch. In the first, the corrections are partly in the margins of the manuscript, partly in the text itself. In the second, only in the text, and, moreover, not all that are in the first manuscript, especially those written in its margins. Corrections in the text of these lists were discovered upon comparison with a manuscript that had long belonged to the Moscow Theological Academy (No. 12). This manuscript was also written in the 15th century and, in addition to the Pentateuch, contains some more historical books of the Old Testament. In it, the text of the Pentateuch, consistent with that contained in the complete copies of the Bible that belonged to the Moscow Synodal Library, is presented in the form in which it existed even before the correction according to the Hebrew original. The correction of the Slavic translation in the above two lists according to the Hebrew original is, first of all, seen in proper names, geographical and personal, written in Hebrew pronunciation. Let's provide examples. Whereas, according to the translation from Greek in the academic manuscript Gen. 21:14 it is read about Hagar: “She went astray in the wilderness, by the well of the oath” (She went and got lost in the desert of Bathsheba), in the corrections stands purrsheva by the well of the oath. This addition of pourrsheba is the Hebrew beer-schaba, which means "treasury of oaths," and is otherwise signified among the Seventy by "Bathsheba." Ref. 1:11 – “And he built Pithom and Rameses for Pharaoh.” Instead of Pitho, from Hebrew - Pith. Ref. 9:26 – “Only in the land of Goshen, where the children of Israel dwelt.” Instead of the land of Goshen stands Goshin. Ref. 14:2 – “And when they turn, let them fight directly at the court, between Magdol and between the sea.” Instead of “directly courtly”, it is written – hivrot, from the Hebrew pigahirot. Ref. 23:31 – “I will draw your borders from the Red Sea to the Sea of the Philistines.” Instead of “from the Red Sea” it stands “to Sufsky”. Number 13:1 – “After this the people moved from Ashiroth and stopped in the wilderness of Paran.” The text reads: “from Hasirota ... to the desert of Parana.” Likewise, in the pronunciation of some personal names, the direct influence of the Hebrew language is obvious. Life 5:21 – “Enoch lived sixty-five years and begat Methuselah.” Instead of Methuselah, Matushalah is displayed in the margins, and instead of the name Enoch, it is spoiled, but it is also written from Hebrew: Khanov (should be Hanoch). Ref. 1:15 – “And the king of Egypt commanded the Hebrew women, the name of the one was Zipporah and the name of the second was Puah.” Instead of the expression “to the Hebrew women, the name of one is Zipporah and the name of the second is Puah,” Shivra, Poya is written in the margins. Ref. 2:18 – “And she came to her father Raguel.” Instead of “He came to Raguel his father” in manuscript No. 7, the era was put in the margin; in No. 8, Eter, the ephor was corrected. Similarly, below, 3:1; 18:1, instead of the name Raguel, another name for Moses’ father-in-law is used - Eter, in LXX - Jethro. Ref. 2:21 – “And he gave his daughter Zipporah to Moses.” Instead of Zipporah, there is Zipporah in the margin. Ref. 17:10 – “And Aaron and Hur went up to the top of the hill.” The name Or is replaced by Hur. Number 1:5-8 – “And these are the names of the men who will be with you: from Reuben Elizur the son of Shedeur; from Simeon Shelumiel the son of Zurishaddai; from Judah Nahshon the son of Amminadab; from Issachar Nathanael the son of Zuar.” Instead of the names Ilisur, Sadamil, Naason, Nathanael, Elitzur, Shelumiel, Naachson, Nathaniel are read. Number 13:4-5 – “These are their names: from the tribe of Reuben, Sammuah, the son of Zakhur, from the tribe of Simeon, Shaphat, the son of Horite.” Instead of Salamiel, Safat there are the names Shahua, Shafat. Art. 9 – “from the tribe of Ephraim, Absis son of Nun” (from the tribe of Ephraim, Hoshea, son of Nun). Instead of Asis stands Goshea, i.e. Jesus, son of Nun or Joshua. But these examples are enough; there is no need to multiply them. The closest similarity of the given names, both geographical and personal, with Jewish pronunciation, and the use of sounds that do not exist in the Greek language, such as: b, ts, sh clearly show that these names are inscribed in the Slavic Pentateuch from Hebrew. But in the copies of the Pentateuch under consideration, not only are there proper names written in Hebrew pronunciation, but also other Hebrew words are given in the margins or in the text. Life 37:25 the text reads: “And behold, the Ishmaelites were traveling from Gilead, and their camels were full of thyme and resin (i.e., resin) and stinking: and the Ishmaelite was going down to Egypt” (they saw, behold, a caravan of Ishmaelites was coming from Gilead, and their camels were carrying strax, balm and incense: they were coming take it to Egypt). In the margins, against the word dark, it is written nekh, against the stinkers - barn. Nehom is what is spoiled; nehom, which stands in this place in Hebrew, and means aromatic powder, in the LXX ϑυμίαμα, from which in the previous translation, and now with us, it stands for thyme or incense. The word granary is a generally accepted name in European trade in the Middle Ages for fragrant resin, amber, etc. In Latin - ambrum, ambar. The French have ambre, ambra. 2 Genesis 41:45 previously read: “And Pharaoh called Joseph’s name Psonthomoanich, and gave him Asenath the daughter of Peterthea, the priest of the solar city, to be his wife.” The revised translation reads: “And Pharaoh called Joseph’s name Tsafnatpanei, and he gave him Asenath, the daughter of Potipher, ruler of the city of the sun, as his wife.” Moreover, in the margin, against the words of Tsafpatpanei, it is written: “secret revealer, megalle razin.” And against the solar hail it is written: skandryi. It should be noted here: 1. The names Tzaphnatpanei and Potipher are written according to Hebrew pronunciation. 2. The words megalle razin are Hebrew and mean exactly: secret revealer, from galah - exposed, revealed, and raz - secret. 3. Potifera or Pentephrius is called the ruler, and not the priest of the solar city (i.e. Iliopolis), according to the double meaning of the Hebrew word kohen - both priest and prince. 4. The word scandryya, found here and below in v. 50 and also 46; 20, opposite the word solar city is the eastern name of the city of Alexandria, and expresses the corrector’s guess that the solar city, or in Hebrew He, is Alexandria. Ref. 3:14 – “And God spoke to Moses, saying: I am He who is Yesher. He said, “This is what you said to the children of Israel: Let me come to you.” Against the word Sy in the last place in the margin is written agee az. In the previous translation it was read, in the first half of the verse, only I am; in the second - Syi, in both cases according to the translation of LXX. The words added to the text, which are spoiled by the scribe, are Hebrew: ege asher ege. The same is written in the margin, only with the addition of the 1st person pronoun az, since the Hebrew verb yege is in the first person. Ref. 6:3 – “I appeared to Abraham, and to Isaac, and to Jacob, El-Sheddai, who is theirs” (I appeared to Abraham, Isaac and Jacob with the name “God Almighty”). In the previous translation there was only: God is them. The completed words are Hebrew - be El - Chaddai, and mean that God appeared in the name of God Almighty. Likewise, the Hebrew words are scattered by the hand of the corrector in other places. Exodus 8:21 “And the houses of the Egyptians will be filled with swarms of flies.” Against the words dog flies, ars are shown in the margin. Exodus 10:13 – “The Lord will bring the south wind upon the earth” against the words south wind there is qadim, which is actually found here in Hebrew. Exodus 12:27 and Num. 9:5 stands for Passover, instead of Passover. Ref. 16:36 – “Gomor is a tenth of three measures” (Heb. ephah; and gomor is a tenth of an ephah). Ephah stands in place of the former three measures. Leo 5:15 – jackalim instead of shekels. Number 4:6 – “And they will put on her a covering of blue skins.” Previously it was read “and let him be covered with a blue leather cover.” The Corrector wrote with tagashev leather. Due to the uncertainty of the meaning of the Hebrew word tahash, and due to the variety of explanations as to what kind of beast is meant here by this name, 3 the corrector chose to retain here, as he did more than once below, his own Hebrew word. But the correction of proper names according to Hebrew pronunciation and the addition or insertion of Hebrew words in places does not yet give a complete idea of ​​​​the changes that the corrected list of the Pentateuch has undergone. Based on such minor changes to the text, we cannot yet judge to what extent the corrector himself understood the sacred books, we cannot even see to what extent he had knowledge of the Hebrew language. All this will be revealed more clearly by examining the corrections of the translation itself from the Hebrew original. As noted above, the translation was not continuously corrected. And it is not always possible to understand why such and such a place was corrected, while another remained in its original form. But with all this, one cannot help but notice that the corrector paid attention to some especially important places and entire sections of the books. It is also impossible not to say that the choice of such places was often influenced by the Jewish view of the correctional officer. The corrections themselves indicate the corrector's familiarity with rabbinic interpretations of the Jewish text. We will try to confirm all this with examples, presenting them separately in books with the necessary explanations. In the translation of the book of Genesis, there are generally few corrections visible. Here are the most notable ones. Genesis 6:2 - “When the sons of God saw the daughters of men that they were good, they girded themselves wives” (then the sons of God saw the daughters of men that they were beautiful, and took them as wives). Instead of God, ships are written in the margins. This strange reading is on another list in the text itself. Vessels appears to be derived from the word judge. In Hebrew it is benei ha – Elohim. In the explanation of the Jewish interpreter Jarhi, these words are given the following meaning: “sons of princes and judges.” 4 For others: “sons of nobles.” 5 In Onkelos: “sons of princes.” Gen 26:34 -35 – “Now Esau was 40 years old, and he killed the wife Judith, the daughter of Beor of Hittite, and this daughter of Elome of Sehuin (in some), the daughter of Heb. And she became jealous of Isaac and Rebekah” (And Esau was forty years old, and he took to wife Jehudith, the daughter of Beer the Hittite, and Basematha, the daughter of Elon the Hittite, and they were a burden to Isaac and Rebekah). In the margin, instead of Semu, Bastma is written; instead of jealous, annoying. In Hebrew, the name of Esau's second wife is indeed Bosmat. And the last word is morat ruach, which means “grieved the spirit, annoyed,” whereas in Greek it is ἐρ ί ζ ȣ σ αι. Life 32:29-30 – “And Jacob asked and said, “Teach me Your name.” And he said: Are you asking this in My name? It’s wonderful that everything is there. And bless it there. And Jacob called the name of that place the image of God: for I have seen God face to face.” (Jacob also asked, saying: Tell [me] Your name. And He said: Why do you ask about My name [it is wonderful]? And he blessed it there. And Jacob called the name of the place Penuel; for, he said, I have seen God face to face). The words “wonderfully this is” are not in either Greek or Hebrew; they were transferred from the story of Manoah (Judges 13:18). Instead of “image of God”, singing is placed in the margins. This is a corruption of the Hebrew word peni-el, which means “the face of God.” Opposite the word "God" in the margin is written "Angel", while in Hebrew there is the name of God Elo him. Such amendments are found below and expose the Jewish understanding of ancient theophany. In the Targum of Onkelos there really is an "Angel of God". Life 33:12 – “And Esau said (to Jacob): “Let us rise and go simply” (and he said: “Let us rise and go; and I will go before you”). Probably the incomprehensibility of the last word forced the corrector to turn to the Hebrew text, where it says le-negeddecha, which means “actually before you.” But the corrector wrote “soon.” Although the verb nagad has the meaning to hasten, 6 it is inappropriate here. Genesis 43:11 – “Bring to your husband a gift: resin, honey and thyme, stinking and terebinth and nuts” (and bring as a gift to that man some balm and some honey, styrax and frankincense, pistachios and almonds). Against this, the following words are displayed in the margins without indicating which one refers to which: barn, firyak, migdala, bosk. And in list No. 8, in the text itself it is written like this: “wax, honey, and thyme, and almonds, and firyatik, and nuts.” From this it is clear that it is impossible to determine with accuracy exactly what word the corrector wanted to replace another in the previous translation. According to the most accurate translation from Hebrew, balsam, honey, styrax, incense, pistachios and almonds are mentioned here. Of all the chapters of the book of Genesis, the one that seemed most in need of change was the 49th, more difficult, and less intelligible in the LXX translation, containing Jacob's blessings to his sons. According to the previous translation, Jacob spoke to his sons, Simeon and Levi, in v. 6: “Let not my cannonballs turn in their mouth” (let not my soul enter into their counsel). On the margins opposite the core it is written: “honor,” that is, honor. The correction is correct, but the meaning of the verse is still unclear. From the Hebrew it should be: “let not my glory join their host.” Further: “the people were beaten with wrath, and with their providence they crushed the city.” In the previous translation, instead of the last words it was: “cut the veins of the oxen” (cut hair with streaks). Obviously, the corrector followed a different reading of the Hebrew, which was held by the ancient translators Aquila, Symmachus and Blessed Jerome: suffodierunt murum. In Hebrew, schor means ox, and schur means city wall. Life 49:9 – “Son of Judah, from the fullness of the lions, my son, look” 7 (The young lion Judah, from the prey, my son, rises). That is, Judas is a young lion, you have grown up with prey, my son, as it should be from the Hebrew. In the previous translation it was “Judas, my son, birds of the lion’s branch.” Gen 49:10 – “The one who was appointed for him will come” (until the one appointed for him comes). In the previous translation there was a hint for him, according to the LXX translation: ἀποκείμενα αὐτῷ, set aside for him. The corrector only changed the word in number and gender and added: named, i.e. promised. Verses 13, 14, 15, 16, and 37 contain blessings on Zebulun, Issachar, Dan, and Benjamin. The translation of blessings is left the same, but each has its own explanatory words in the margin. Against the blessings of Zebulun is a limen, i.e. a pier, since the blessing mentions a sea pier (“Zebulun will live by the seashore and by the ship’s pier”). Against Issacharab: tongues, wise men. The first, perhaps, points to the Galilee of tongues, in which Issachar lived, the second, according to Jarkha in 1 Chron. 12:32, where it says “from the sons of Issachar men learned, who knew the times of reasoning (from the sons of Issachar came men of understanding who knew what should be done when). Against Dan is Samson, who came from this tribe, and in whom, as a judge, the prophecy of Jacob was fulfilled (“Dan will judge his people, as one of the tribes of Israel”). Against Benjamin: Saul and Mordecai, probably due to the fulfillment in their person of the blessing of Jacob, relating to the early and late times of this tribe. Verse 21: “Nephtali is put forth like greenery, giving kindness to the word” (Naphtali is a tall Terebeth, putting forth beautiful branches). The previous translation read: “Nephthalimlen grew old, imparting kindness to life.” The revised translation follows a different reading of the Hebrew text, of which the exact translation would be “Nephealim, the roe released; he pronounces graceful sayings” (Naphtali is a slender chamois; he speaks beautiful sayings). 8 Verse 22: “The garden branches of Joseph are on the stream, the girls came to the city and looked at its beauty, the garden branches” (Joseph is a branch of a fruitful tree, a branch of a fruitful tree over a spring; its branches extend over the wall). Standing at the end of the word "garden branches", according to the Hebrew text it should be placed immediately after "Joseph". The Hebrew words actually mean: the son of the fruitful tree - Joseph, the son of the fruitful tree at the source. What follows is translated by the Vulgate as follows: filiac discurrerunt saper murum. As for the words: “and they saw its beauty,” this is not a translation of the text, but an explanatory addition. The same meaning was given to the words, “the daughters ascended the wall,” by Jarhi, the Jewish interpreter, who writes: filiae progrediebantur ut contemplarentur pulchritudinem eius (Josephi). There are more places corrected in the book of Exodus. But many amendments consist only of replacing words that have fallen out of use with others. Ref. 1:14 – “And the life of those (Israelites) made painful by the (Egyptians) in cruel deeds with dung and clay” (and they made their life bitter from hard work on clay and bricks and from all the work of the field, from all the work to which they were forced with cruelty). Instead of the last words, “brick, mortar” are displayed in the margins. In another list they are included in the text itself, only in reverse order. Indeed, the Hebrew speaks of asphalt and bricks. Asphalt is a chomer, a fixer, and is designated by the word “lime.” Verse 19: “Not like the wives of the Egyptians, so also the wives of the Hebrews: wise are great.” The last words are not in the LXX, and were not in the previous Slavic translation. In Hebrew it is ki chajioth, which is translated differently. The corrector of the Slavic translation followed the Targum of Onkelos: quia ipsae sapientes sunl, "since they are wise." Ref. 2:16 – “And the priest of Midian had seven daughters” (The priest of Midian [had] seven daughters). Instead of a priest, there is a governor in the fields. See what was noted above about Gen. 41:45. Ref. 3:2 – “Like a bush that burns with fire, but is not consumed” (And he saw that the thorn bush was burning with fire, but the bush was not burned). In the fields, instead of burning, it stands and does not decrease. Ref. 3:6 – “Turn away your face Moses” (Moses covered his face). On the margins, instead of turning away, he stood closed. Indeed, this is what the Hebrew word actually means. Ref. 3:8 – “I will bring them out of that land into a good and abundant land” (and bring them [the people of Israel] out of this land [and bring them] into a good and spacious land, where milk and honey flow). In the margins, instead of the word much, there is a word. This is how it should be from the Hebrew. Ref. 3:15 – “The Lord God is our father” (the Lord, the God of your fathers). In the margins, instead of the word Lord, stands Adonai, which here, due to the special caution of the Jews in using the name Jehovah, replaces this name. Ref. 3:17 – “I will bring you out of the land of Egypt.” In the fields, instead of the earth, there is heaviness. This is how it should be both according to the Greek text (ἐκ τῆς κακώσεως) and according to the Hebrew me – ani. Ref. 4:9 – «Да возмеши от воды речныя (то возьми воды из реки). На полях вместо речныя стоит Нила. Это не по требованию еврейского слова, но для объяснения. Ref. 4:16 – «Ты же буде ему яко Бог » (а ты будешь ему вместо Бога). На полях вместо Бог стоит Ангел. Так и ниже, 7:1: «се, дах тя Бога фараон у » (смотри, Я поставил тебя Богом фараону). На полях вместо Богом стоит Ангелом. Here, as in other cases, the corrector, out of Jewish caution, replaced the name of God with the word “Angel.” Древние евреи, например, в Таргуме, слову Элохим дают значение князь. Ref. 4:25 – “And Zipporah took a razor and circumcised the foreskin of her son” (Then Zipporah, taking a stone knife, circumcised the foreskin of her son). В прежнем переводе вместо слова бритва стояло разум. Ref. 4:26 – “And Moses was healed. Then the verb of Zipporah: the blood of the bridegroom is circumcision.” This translation is completely different from the previous one and is not close to the Hebrew text. According to the exact translation from the Hebrew it should be: “and the Lord departed from him. And she said: the bridegroom of blood in relation to circumcision.” Due to the ambiguity of the literal translation, the corrector chose to express the meaning of the text according to his own understanding. He probably translated “healed” based on the consonance of the Hebrew word raphah with another verb rapha, which means healed. Ref. 8:19 – “The wise men decided to Pharaoh: this is the finger of God” (And the wise men said to Pharaoh: this is the finger of God). In the margin, will is written next to the word finger. In Hebrew the word ezba means finger. It is clear that the translator wanted to avoid anthropomorphic expression. Ref. 10:15 – “And the earth rotted away” (from locusts), (so that the earth could not be seen). There is blackened (earth) in the fields. This literally corresponds to the Hebrew. Ref. 12:8 - “And this very night they shall eat the meat baked with horseradish by the fire, and unleavened bread with yellow bread” (let them eat its meat on this very night, baked in the fire; let them eat it with unleavened bread and with bitter herbs). The words “this night with horseradish” were not in the previous translation. The first two are needed both in the Hebrew text and in the Greek. And the expression “with horseradish” was put by the corrector in place of the following one – “with yellow grass”, which from Hebrew, al merorim, actually means - with bitter herbs. Likewise below, Num. 9:11: “Let them make it with unleavened bread and with bitter herbs and eat it” (let those who do it (Passover) eat it with unleavened bread and horseradish). Previously it was with mustard. Ref. 12:22 – “Take a brush of hyssop.” In the fields, instead of hyssop, there is savory. But in Hebrew it is exactly hyssop. It is clear that the corrector, by naming a well-known plant, wanted to give some idea of ​​the unknown. Ref. 13:4 – “In the month there live new ones” (in the month of Abib, that is, in the month of ears). In the previous translation and in the LXX, the word lives does not exist. But the addition is correct. Ref. 13:18 - “And God led the people around by a way into the wilderness to the Red Sea, and the children of Israel came out armed” (And God led the people along a desert road to the Red Sea. And the children of Israel came out armed from the land of Egypt). In the previous translation, instead of the expression in arms, there was “the fifth tribe went out.” This difference in reading comes from a different translation of the Hebrew word chamüschim, which is found here in Moses. Since the LXX translated it ἐν πέμπτῃ γενεᾷ, i.e. in the fifth gender, others like Aquila, Symmachus, Targum, Syrian, Vulgate translated arinati, i.e. armed. Later Jews adhered to the same interpretation. Ref. 14:2 – “Tell the children of Israel to turn and encamp before Pi-Hahiroth.” Opposite the noticed word in the margins is spending the night. The translation is also not literal. From the Hebrew, as well as from the Greek translation, it should only be “let them encamp.” Ref. 16:31 – “And the children of Israel called that name evil. The manna was like white flour.” (And the house of Israel called the name of that bread manna; it was like coriander seed, white, and tasted like cake with honey.) This translation is incorrect not only to the Hebrew, but also to the Greek text. In the margins against the nestling there is written “and it’s the same.” Against the word flour is written the seed of Gad. Indeed, it literally should have been translated from Hebrew like this: “and they called ... her name: man; and she is white, like the seed of Gad.” Ref. 19:11 – “On the third day the Lord will come down on the mountain” (for on the third day the Lord will come down on Mount Sinai in the sight of all the people). The glory of the Lord is written in the margin. Ref. 19:18 – “Descent for the glory of God” (Mount Sinai was all smoking because the Lord had descended on it in fire). Ref. 20:20 – “The glory of God will come to you.” In all three cases, the glory of God is placed instead of the name of God, as was the case in the previous translation. And this is not according to the requirement of the Hebrew text, but according to the explanation. See 24:18 below. Ref. 21:6 - “And let his master pierce his ear with an awl, and let him work for ever (and let his master pierce his ear with an awl, and he will remain his slave forever). Instead of the last words, it is written in the margin until Evel, that is, until the jubilee. This addition is not based on the requirement of the Hebrew text in the present place, but on the consideration of Lev. 25:10. This is how Jarhi interprets that the law of slavery is limited to the jubilee. Ref. 21:22 – « Когда дерутся люди, и ударят беременную женщину, и она выкинет, но не будет другого вреда ( не умер ), то взять с виновного пеню, а если будет вред ( смертен ), то отдай душу за душу». В прежнем переводе вместо не умер, стояло необличен , вместо смертен – обличен (ἐξεικονισμένος), и слова сии относились к различному состоянию младенца в утробе матери, смотря по возрасту. Исправитель, держась еврейского толкования, полагал, что здесь дело идет о жизни и смерти, 9 но отнес это не к матери младенца, а к самому младенцу. По точному переводу с еврейского, надлежало бы сказать: «когда двое дерутся и ударят беременную женщину, и она выкинет, но не будет (другого) вреда, то взять (с виновного) пеню, какую наложит на него муж той женщины. And if there is harm, then give soul for soul.” Ref. 21:36 – «А если известно было, что вол бодлив был и вчера и третьего дня, но хозяин его (быв извещен о сем) не стерег его, то должен он заплатить вола за вола, а убитый будет его». Instead of the last words, it is written not to guard him. This is completely in accordance with the Jewish. Ref. 22:8 – “And if the thief is not found, the owner of the house shall come before the judges (and swear) that he has not stretched out his hand on his neighbor’s property.” In the previous translation, instead of the judge, it was before God; Instead of not stretching out his hand on his neighbor’s property, he truly did not lie. The translation is the same, and the revised one is much more complete than the Hebrew text, according to which it is said only “and if they do not find the thief, let the owner of the house come before God (and swear) whether he has stretched out his hands on his neighbor’s property.” As for replacing the name of God Elohim with the word Judge, it is also found below, v. 9 “Let judgment come before God for both, and let the one accused by God hand it over to his neighbor.” Likewise, Onkelos and the Syriac translation in vv. 8 and 9 by the name Elohim they mean the Judge. Ref. 22:20 – “He who sacrifices to the gods, except one Master, shall be destroyed.” Instead of the word to the gods, a blockhead was placed in the margins, and instead of the Master - to God. Just as here the name gods is replaced by another, in meaning, and not in letter, so below, Art. 28. Ref. 22:28 – « Царю да не глаголиши зла, ни судьи , и князю людий твоих да не речеши зла» (Судей не злословь и начальника в народе твоем не поноси). In the previous translation, instead of the word king, there was God, and there was no word judge at all. С еврейского должно быть так: «богов не злословь, и начальника в народе твоем не проклинай». По смыслу закона и согласно с толкованием еврейским и христианским, исправитель заменил имя «богов» словом «царь». Ref. 24:14 – “And he said to the elders: Wait here in silence.” In the fields you should wait, according to the Hebrew. Но исправлений с еврейского, которые касались бы самого смысла перевода, в книге Исход далее 24-й главы не видно. Если и заменяются иногда одни слова другими, то более такие, которые сделались невразумительны. Таких замен довольно встречалось и выше, например, 2:7: вскормить вместо вздоить ; 19: aliens, instead of strange, etc. В переводе книги Левит исправлений немного, и они, вообще, не очень значительны. Lion. 2:12 – «Дар верхний да принесется Господу» (как приношение начатков приносите их Господу). There is a first fruit in the fields, and that’s how it should be. Lion. 2:16 – “And let the priest exalt her memory from spinning with oil” (and the priest will burn part of the grains and oil with all the frankincense in memory). The unintelligible yarn or bee bread has been replaced by a word known to everyone, which is also used to designate flour (σεμιδάλις). See 5:11 below. Here, in fact, we mean bread grains. Lion. 3:9 – “And let him offer of the sacrifice of salvation to the Lord, the fat and the loins” and Lev. 7:3 – “And all his fat shall he bring from him, including the loins.” In the margins, instead of the loins, there is a tail. This is how it should be from the Hebrew. Leo 4:3 – “If the elder priest sins” (if the anointed priest sins). In the margin, instead of the word priest, there is anointed. This is how it should be from the Hebrew. Leo 4:27 – “Unless one soul sins, the people of the land will not sin” (If one of the people of the earth sins by mistake). In the fields, instead of sowing land, there are villagers. The meaning is expressed correctly. In the law, of course, it is a person from the common people. Lion. 6:10 – “And let the priest be clothed in a linen garment, and let the priest put on a linen undergarment.” There is a white one in the fields. The linen clothes of the priests were also white. “And let him take up the ashes that the fire of the burnt offering burnt from the breviary, and let him place it next to the breviary” (he will take away the ashes from the burnt offering that the fire burned on the altar, and put it next to the altar). The previous translation was: “and let him offer up the offering and burn the fire and the burnt offering from the breviary.” The corrector translated and completed what was missing exactly from the Hebrew language. It says: “And he will take the ashes of the burnt offering that the fire has burned on the altar, and put them beside the altar.” Lion. 6:11 – “Let him bring the offering from outside the camp to a clean place” (and bring the ashes outside the camp to a clean place). Instead of offerings, there are ashes in the fields. This is how it should be from the Hebrew. Lion. 6:12 – “And let the fire on the altar burn in it and not go out; and let the priest light wood on it all morning” (and let the fire on the altar burn and not go out; and let the priest light wood on it every morning). The old translation had missing words in it and does not fade away. The whole morning, i.e. every morning, is correct from the Hebrew language. Before it was until morning. Lion. 7:12 – “Let them shed blood around the breviary table” (and sprinkle its blood on the altar from all sides). In the fields, instead of spilling, it is worth sprinkling, that’s how it should be. Lion. 7:35 – “Aaron’s inheritance and his sons’ inheritance from the offerings of the Lord” (Here is Aaron’s portion and his sons’ portion from the offerings of the Lord from the day). In the margins, instead of the word inheritance, there is anointing. The meaning of the verse is: “This is the portion of Aaron and his sons.” But the Hebrew word misha, coming from the verb mashach, which means both anointed and measured, has the meaning of both anointing and share, and plot. The Corrector retained the more familiar meaning of the word mashach, as did Onkelos and the Vulgate. Lion. 8:9 – “And put a board of consecrated gold on the withered face opposite his face” (and he placed a turban [the high priest’s headdress, differing from a simple priestly one only by the presence of a diadem] on his head, and on the turban on the front side of it he placed a polished tablet, the diadem of the holy thing). A coruna is placed in the margin against the word board. The Hebrew word nezer actually means a diadem, not just a board. Lion. 8:13 – “And put hoods on her” (and he put turbans on them). In the margins, instead of the word hoods, there is a cap, as above, Ex. 29:9. And below, in Lev. 16:4, instead of the word hood, a turban is placed in the margin. Lion. 11:35 – “Let the furnaces and fires be broken” (the furnace and hearth must be broken). In the Hebrew language, two words “furnaces” and “fireplaces” mean: the first is an oven, the second is a hearth. Lion. 16:15 – “And let him kill a goat for the sake of sin, even for the people, before the Lord” 10 (And he shall kill a goat as a sin offering for the people). The words for people have been added because they were omitted in the previous translation. Lev 17:5 – “For the children of Israel to bring their sacrifices” (this is for the children of Israel to bring their sacrifices). In the margins it is worth it for the sake of bringing them. 11 Indeed, this is how it should be translated: “This is for the children of Israel to bring.” Both the Hebrew text and the Greek translation require this. Leo 18:21 – “Do not let the prince work from your tribe” (Do not give any of your children to serve Molech). Standing in the fields like a dummy. From the Hebrew language it should be: “You shall not give any of your children to serve Molech.” The name Moloch in Hebrew comes from the same root as the word king. The corrector, due to the inaccuracy of the previous translation of the Hebrew text, rejected it, but did not put the name of Moloch, but preferred to put the general name: blockhead. Leo 20:24 – “I am the Lord your God who has named you out of all nations” (I am the Lord your God, who separated you from all nations). In the margins, instead of the name, excommunicated. It should be borne in mind that the word country, as in other ancient Slavic translations, stands here in the meaning of pagan translations. More noteworthy are the corrections in the translation of the Book of Numbers. Number 3:4 – “And Nadab and Abihu died before the Lord, bringing strange fire to them before the Lord in the wilderness of Sinai, and they had no children; Eleazar and Ithamar priested before Aaron their father” (but Nadab and Abihu died before the Lord, when they brought strange fire before the Lord in the wilderness of Sinai, but they had no children; and Eleazar and Eleazar remained priests and Ithamar under Aaron his father). There was a significant omission in the previous translation. It only read: “those who offer before their father.” The corrector filled in the omitted words with a translation from Hebrew. The addition also differs in language from the previous translation. Number 3:7 – “Serve the church service.” Formerly it was “to do the works of the tabernacle.” Corrected from the Hebrew text, which says: “to perform the service at the tabernacle.” Number 3:47 – “And thou shalt heap up five shekels per head, and according to the holy shekel thou shalt heap up twenty shekels of shekels” (take five shekels per person, according to the holy shekel thou shalt take twenty ger in a shekel). From the Hebrew it should be: “Take five shekels per person, take against the shekel of the sanctuary, twenty gerahs in the shekel.” Hera is a subdivision of the shekel coin. The Corrector used the word kidney, which had the same meaning in ancient Russian. The Novgorodians made their money by the weight of 4 kidneys in 1447. But the Jewish gerah should be heavier in weight. Number 3:51 – “And Moses gave the purchase money to Aaron.” The words redemption silver were previously omitted. Number 4:3 – “From 30 years of age and above, up to 50 years of age.” So below, in Art. 23, 30, 35, 43, 47, determines the age at which the Levites must enter into their ministry. But it is known that in all these places there is a difference between the Hebrew text and the LXX translation. In LXX, instead of 30 years, it is 25. Apparently, this was done in accordance with what is said in the same book of Numbers below, namely 8, 24. The Corrector followed the Hebrew reading in all the indicated places. Number 5:17 – “And let the priest take holy water into an earthen vessel.” It's about the water of reproof. Previously there was pure, living water, according to the LXX translation. But the Hebrew text speaks specifically about holy water, i.e. probably drawn from the sea of ​​copper (Ex. 30:18), as the Jewish teachers, Jarhi and others, interpret. Number 5:22 – “And the woman answered: Amen, amen.” Previously it was, according to the LXX translation - wake up, wake up. Number 5:26 – “And let the priest take a handful of the sacrifice in memory of her, and let him burn it on the breviary” (and the priest will take a handful from the grain offering in memory of it, and burn it on the altar). Previously, it was, in accordance with the Greek: “and let the priest take the demand for her memory, and let him take (raise) her to the breviary.” The corrector added and corrected it in accordance with the Hebrew. In the 6th chapter, it is said about those who take upon themselves the vows of the Nazarite, in v. 3, 4: “Let him abstain from wine and strong drink, and let him not drink from strong drink; and let him not drink the fir tree, which is made from bunches of wine; let him not eat wine and fresh wine, and let him not eat dry grapes. “On all the days of his fast from everyone, there is fir wine from Vinnytsia, from the bone to the shell, and you must not drink, below the food from everything” (he must abstain from wine and strong drink, and must not drink either vinegar from wine or vinegar from a drink, and must not drink anything prepared from grapes, and must not eat either raw or dried grape berries; on all the days of his Naziriteship he must not eat or drink anything made from grapes, from grains to skins). Two translations are mixed here - new and old. A bunch of wine, i.e. juice squeezed from grapes, is a new translation. Only wine will make a great man, this is an old translation. Vina zobatiago is an old translation; fresh wine is a new translation. In a word, wine here is denoted by the word grapes. Instead of expressing all the days of fasting before, all the days of his prayer were, of course, the Nazirite vow. Instead of the expression “from the bone to the shell you can’t eat everything,” there used to be “to eat the berries dry” (i.e., eat the berries in dry form). It would be more accurate to say “from grain to skin.” Number 6:7 – “Like the crown of his God is on his head.” In the previous translation it was: “as his prayer to God is on him on his head,” that is, because the vow (ἐυχὴ) to his God is on his head. In the Hebrew word supplication corresponds to nezer, which means both crown and consecration, or Nazirite vow. See Lev above. 8:9. Number 7:5 – Regarding the offerings of the tabernacle, presented from the 12 princes after its dedication, it is said: “You shall not take from them for every year.” In the previous translation there was only the command: “Take from them.” Nothing more than this is said in Hebrew. The addition not for every year must be recognized as the corrector's own correction. Between the same offerings, v. 14, 20, 26 et seq., mentioned in Greek ϑυίσκη, and in the previous Slavic translation: “one incense burner of ten pieces of gold, full of incense” (one golden censer of ten shekels, filled with incense). The Corrector wrote everywhere: “The loshka is one, full of incense.” In Hebrew, kaph means a handful, a deepened vessel. Number 8:4 – “And this is the design of the lamp: its stalk is of golden flax, and its flower is all flax.” (And this is the structure of the lamp: it is hammered from gold, hammered from its stem to its flowers). In the previous translation it was callous gold, callous everything. The word stale is found in the ancient Slavic language in the sense of genuine, whole, here too, without impurity and emptiness, which is expressed by the word lyano. Number 9:3-5 – “On the fourth day of the first month in the evening, and you created (the Passover) in the evening, according to the time, according to justification and according to the judgment, having created it. And Moses spoke to the children of Israel to keep the Passover. And the children of Israel created the Passover of the first month, they created it" (on the fourteenth day of this month in the evening, perform it at the appointed time for it, according to all the statutes and according to all the rites thereof, perform it. And Moses said to the children of Israel that they should keep the Passover. And they kept the Passover in the first month, on the fourteenth day of the month in the evening, in the wilderness of Sinai: in everything that the Lord commanded Moses, so also the children of Israel did). Instead of the words according to her justification and according to her judgment, in the previous translation it was read according to her dignity and according to her humility. Then everything else, up to the last words of the extract, was previously omitted, and therefore the corrector was translated again from the Hebrew. The words children of Israel instead of sons clearly show that this is a new translation. Number 10:5 – “Let the rose trumpets sound for a sign” (when you sound the alarm, the camps standing towards the east will rise). The last words are not in the previous translation, just as they were not in the Greek. Pink trumpets indicate known signals. Number 11:7 – “Now manna is like a seed; its appearance is like a precious stone” (Manna was like coriander seed). The name of the seed (coriander) is not included in both the old and corrected translations. And instead of the last words, it stood like a guise of ice. In Hebrew bdolach, which is in LXX in the book. Genesis 2:12 translated anfrax. Number 11:27 -28 – “And a man from the army ran and told Moses and said: Eldab and Modad prophesied among the Poles. And Joshua answered Moses, and stood before Moses when he was young, saying: My Lord unto Moses, restrain them.” (And the youth ran and told Moses, and said, Eldad and Modad are prophesying in the camp. In answer to this Joshua the son of Nun, the servant of Moses, one of his chosen ones, said, My lord Moses, rebuke them.) Art. 27 was completely omitted in the previous translation. In Art. 28 Instead of being young, it was written that he was chosen. But the Hebrew bachurim in Onkelos and in the Syriac translations actually conveys the meaning from a young age. Instead of calm them down, it was previously unsuccessfully translated leave them, in Greek κώλυσον. Number 11:29 – “And Moses said to him, “Are you jealous over me?” (But Moses said to him: Are you not jealous for me?). Before it was only “Are you jealous of me”? Number 11:31 – “And a wind came out from the Lord, and brought up quails from the sea, and brought a regiment a day’s march from here and a day’s march from there, around the regiment as two fathoms above the earth” (the wind arose from the Lord and brought quails from the sea, and threw them near the camp, on the path of the day on one side and on the path of the day on the other side near the camp, almost two cubits from the ground). Instead of the expression “one day” it was written before, probably spoiled, “five days.” And instead of “two fathoms there were lacti” (cubits), as it should be. Number 12:1 – “And Miriam and Aaron reproached Moses because of his Ethiopian wife.” Instead of Murin, i.e. Ethiopian, there is twice red. Number 13:21 – “Let you take from its fruit (i.e. from the land of Canaan); the days are in the time of wine” (be bold, and take from the fruits of the earth. It was at the time of the ripening of the grapes). Before there were “the days of spring, the forerunner of Zobatiago wine.” The corrected translation does not quite clearly express the idea of the original. It says that at that time the first grapes were ripe. Number 13:24-25 – “And he came to the river of grapes, and looked at it: and from there he cut off a branch, and there was one bunch of grapes on it, and raised it up on a pole, two by two. And they called the place the river formidable” (they came to the valley of Eschol, [and examined it,] and there they cut a grape branch with one bunch of berries, and two carried it on a pole; they also took pomegranate apples and figs. This place was called the valley of Eschol). Instead of the word river in both cases, in the previous translation, there was wilds. In Hebrew it is nachal, which means both river and wilds. Instead of poles, two by two previously stood on the pressure points, in Greek ἐπ’ ἀναφοϱέυσι, i.e. the Greek word was unnecessarily retained. From Hebrew it should be translated “carried on a stretcher by two.” Number 20:27 – “And all three went to Mount Hor” (They went to Mount Hor in the eyes of the whole community). 12 Before it was: “And you also raised Mount Hor.” From Hebrew it should be “and they went up to the mountain.” The addition of all three was made to correct the distorted reading of the previous Slavic translation. Moses went up the mountain not only with Aaron, but also with Eleazar. Number 21:3 – “And desolate its cities, and the name of that place was desolation” (and the Lord put a spell on them, and on their cities, and called the name of that place: Hormah - curse). Before it was: “And he called its cities, and called the name of that place: naming.” From Hebrew, “and he put a spell on their city, which is why the name of that place was called Hormah (spell).” In the same way, Deut. 20:17 is translated “empty empty” instead of “by name you will call.” In the chapters of the book of Numbers 23-24, where the blessings and prophecies of Balaam are set out, there are generally quite a few deviations from the previous translation. However, not everything has been corrected, and the old, replaced reading is not always completely excluded. Let's point out a few things. Number 23 – Vostokov noted an addition to the text: and went up the mountain (and went to a high place). These words are also in our manuscript. This is a translation from the Hebrew vajelek schephi. But having delivered his translation, the corrector did not exclude the former, at the end of the verse: “go straight to them” (καὶ ἐποϱέυϑη ἐυϑείαν). What is the basis for the translation of the word schephi - uphill? Buxtorf 13 shows the various meanings given to this word by ancient Jewish interpreters, and, by the way, by Aben Ezra - clivus, sublimity. Number 23:7 -10 – “Go, curse Jacob for me (curse Jacob for me); Why should I be angry, God does not speak evil of him (How can I speak evil? The Lord does not speak evil [against him]); from the top of the mountains I see him and from the top of the hill I look at him: behold, people are incarnate alone and are not counted among the nations (From the top of the rocks I see him, and from the hills I look at him: behold, the people live separately and are not counted among nations); and let my last be like their descendants” (and let my end be like theirs). The above words were partially omitted in the previous translation because they seemed unnecessary to the translator or copyists, as they contained a repetition of the previous words in the same verses with only a slight change, due to the nature of Hebrew parallelism, and were partially translated differently. Instead of this, people are one incarnated, previously it was read one is infused, it does not apply in countries (it must not be mixed). This earlier translation is partly more correct. The word incarnated corresponds to the Hebrew verb schakan, inhabited. In countries - the same as for languages, according to the new translation. See above. "Be my last." Previously it was: “make my tribe like their tribe,” according to the Greek σπέϱμα. But from the Hebrew it should be translated: “let this be my last, my end.” But it would not be appropriate to leave the previous translation “like their tribe.” Number 23:18 – “Let us take our parable and speak” (He spoke his parable and spoke). Previously it was written “we will feed the regiment of his speech.” The one who translated from Greek obviously mixed παϱαβολὴ - parable with παϱεμβολὴ - militia, camp. The same error occurs above, Art. 7 and below, art. 24.3, 15, 23. Number 24:17 – “And now I see him, but not now, and I will see him, but not near.” In the previous translation, the first half of this speech was missing. The second is expressed according to the Greek: “and behold now I will please, but will not come near.” The corrected translation is literally true to the Hebrew. Number 24:22 – “And if Cain is destroyed, they will take you captive in Assuria” (but Cain will be destroyed, and not long before Assur takes you captive). Previously it was: “And if Beor has a booth of rejoicing, I will take the Assyrians captive.” In Greek it is καὶ ἐὰν γένητηι τῴ Βεὼϱ νοσσιὰ πανȣϱγίας, Ασσύϱιοι σὲ ἀιχμαλωτέυ σ ȣ σ ι, while the Hebrew reading gives the following translation: “but Cain will be ruined, and finally Assur will take you captive.” Number 24:24 – “And they will go out of the hands of Esau, and embitter Asshur” (ships from Chittim will come and subdue Asshur). Previously it was “and it will come out of the hands of the Kiteites.” Although the words will come out of hand in Hebrew correspond to a different reading, the corrector retained the previous translation. He replaced the word Kittim or Kitteisky with Isavovich, not according to the requirements of the Hebrew text, but according to the Hebrew interpretation. By the name kittim, Jewish interpreters mean the Romans. But the later Jews called the Roman Empire Edom, known by the nickname of Esau. So, the word Esavovich here is the same as the descendants of Esau or Edom, and allegorically - the people of Rome. There are also corrections in the translation of Deuteronomy. Sometimes gaps are filled in, some expressions are replaced by others, the very meaning of the text is changed, and comments are added. Deut. 2:7 - after the words “do not ask for a word,” referring to Israel during his wanderings, the corrector added on his own: “you had no need for anything, you were satisfied with everything” (you did not lack anything). Deut. 3:17 – “The sea is salty.” Previously it was “the Alukan sea”, because the translator turned the common noun meaning of the word ἁλυ κ óς - salty into its own. Deut. 4:3 – “Every man who followed Peor, the Lord also consumed him from among us” (every man who followed Baal-Pegor was destroyed by the Lord). The first words were missing in the previous translation. Deut. 5:3 – “The Lord did not make this covenant with your fathers, but with us all (?) the day that we live” (the Lord did not make this covenant with our fathers, but with us, who are all alive here today). Previously it was “I did not make this covenant to your fathers, but to you.” Since the previous translation was incomplete, the corrector supplemented it, and at the same time partially changed the meaning of the text. The exact meaning of the text in Hebrew is: “The Lord did not make this covenant with our fathers, but with dreams, with us, who are all alive here today.” Deut. 5:26 (in Hebrews 26) – “As the flesh is, even when it hears the voice of the living God, saying from the midst of the fire, As we Israel live.” The last words were not in the previous translation. The word Israel is not here in the Hebrew, but has been added for clarity. The omissions in Art. 27: 7−9, 20, 18; 27:4−7; 28:2, etc. In ch. 14 The names of unclean birds are not conveyed entirely according to the lists, but here it is difficult to decide whether this difference should be attributed to the corrector or to someone else. Deut. 18:3 – “Behold the judgment and the coming and give to the priest the ramo, and the jaws, and the intestines of the horn” (This is what is due to the priests from the people, from those who sacrifice oxen or sheep: they must give the priest the shoulder, the jaws and the stomach). The word parish is an explanation of the previous court and means income determined by law. Here we are talking about what was assigned from the sacrifice in favor of the priest. Instead of the last words and the horny intestine, before there was a womb. Deut. 22:8 – After the law about fencing the roof of a house, an explanatory note was added “so that you do not bring blood to your house.” Deut. 22:19 – “And they will impose a hundred penalties on him.” Previously it was “a hundred shekels.” Deut. 25:4 You cannot muzzle an ox if you rub the top of the ox” (Do not muzzle an ox while he is threshing). In the previous translation, it read only the top ox, that is, the one who threshes. The additional words seem to have the same meaning, just in a different turn of phrase. Deut. 28:22 – “May the Lord strike you with shaking, and fire, and cold, and dryness, and envy, and murder and hostility.” (The Lord will strike you with wasting, fever, fever, inflammation, drought, scorching wind and rust, and they will pursue you until you perish). In the previous translation, instead of shaking, it was lack of, in accordance with the Greek ἀποϱία. But in Hebrew schachephet means consumption, which does not agree with the translation shaking. The corrector did not sin only in that he mistook the Hebrew word for the name of the disease. Equally, it seems, by conjecture, the words dryness and ratia were placed, in addition to the previous ones - envy and slaughter. Deut. 28:36 – “May the Lord and your princes take you to a land of wood and stone, where they pray” (The Lord will take you and your king, whom you will set over you, to a people whom neither you nor your fathers knew, and there you will serve other gods, wood and stone). The last words were not in the previous translation. Without them the meaning is incomplete. But from the Hebrew it should be translated “and there you will serve, or pray to other gods, wooden and stone.” Deut. 29:26 – “And they went and served other gods and worshiped, but they did not know them, neither did He command them” (and they went and began to serve other gods and worship them, gods which they did not know and which He had not appointed for them). Instead of the last words before it was “the earth shall not divide them.” In Greek οὐδὲ διένειμεν αὐτοῖς. The Hebrew reading corresponds to the Greek translation. The corrected translation is close to this, but not clear. It should be said “they began to serve gods whom they did not know and whom he did not assign to them.” Here are the most significant corrections in the text of the ancient Slavic translation of the Pentateuch. When examining them, one cannot help but be convinced that they were made by a Jewish person familiar with Jewish interpretations, of course a Jew. But when and where? The first question can be answered by the observation that the language of the corrections turns out to be quite new, and that among the lists in which they are found, one belongs to the 15th century. And our venerable philologist believes that Russian figures of speech, in the places he noticed, point to the 15th century. 14 Corrections that reflect the influence of the Lithuanian-Russian or Little Russian dialect can lead to the answer to the second question. These are the following places: Ref. 13:21 – “God is their leader” (the Lord walked before them). Ref. 18:7 – “Moses went out against his father-in-law and bowed down to him and kissed him, and tortured each other to health” (Moses went out to meet his father-in-law, and bowed down [to him], and kissed him, and after mutual greetings they entered the tent). The last words were not in the previous translation. Number 1:52 – “And let the children of Israel take up arms, a man in his rank and a man in his banner” (The children of Israel must stand each in his own camp and each with his own banner, according to his armies). In the previous translation, instead of the banner, sometimes eldership, sometimes rank, were used. Number 13:28–29 – “And she told him: we walked on the earth, on the naked earth he sent us, on the earth boiling with milk and honey. If strong people live on it” (they told him and said: we went to the land to which you sent us; milk and honey truly flow in it, and these are its fruits, but the people living on that land are strong). Deut. 19:6 – “If he steals away the blood” (so that the avenger of blood in the ardor of his heart does not pursue the murderer). Previously it was written “without causing a bloody snake.” Consider also the above place of Numbers. 11:29. Deut. 25:2 – “And it shall come to pass, if a wicked man is worthy of beating, let him be bowed down before the judges, and let his subordinates be beaten (i.e., according to) his deeds, 40 wounds” (and if the guilty person is worthy of beatings, then let the judge order him to be laid down and beaten with him, depending on his guilt, according to the count). To this is added another explanation: “if the sin is great and forty blows, or if it is less, then they beat it less before them” (either the greater the sin and forty blows, or the less, the less they beat it before them). However, since in most of the corrections the language turns out to be pure, Great Russian, it cannot be argued that the corrections were made in Little Russia or Lithuania. Rather, it should be assumed that a person from these countries worked in northern Russia. In northern Russia, precisely in Novgorod, at the end of the 15th century they were collecting ancient translations of Old Testament books into one complete list of the Bible. In 1489, Novgorod Archbishop Gennady asked Rostov Archbishop Joseph if he had a copy of the book of Genesis in his diocese, and with it, of course, other books of Moses. As is known, this complete list included both the translation of the book of Esther from Hebrew and translations of some books from Latin. The Latin priest Benjamin worked on translating the last books, and he completed his work in August 1493. 15 And in September of the same year, one of our manuscripts was written, in which there are corrections from the Hebrew. 16 So, we must assume that this matter, i.e., the revision and comparison of the Slavic translation with the Hebrew text, proceeded separately from the collection of the Old Testament books into one composition undertaken by Archbishop Gennady. But who, why and how came to the idea of ​​​​correcting the Slavic translation from the Hebrew language? Is this enterprise connected with the well-known history of the Judaizers, who in 1471 came from Lithuania in Novgorod? Or a revision of the previous translation by order of our spiritual government, as around the same time it ordered the translation of the Psalter from the Hebrew language? 17 These are questions that are still insoluble for us with the present means. Let us only note that no corrections in the translation of the Pentateuch show a malicious attempt to introduce any false thoughts into Russian society. The prophetic passages relating to the Messiah are left in the same translation. Only the translation of Genesis 49:10 has been slightly changed, but also, as we have seen, in favor of the true understanding of this prophecy of Jacob. Description of manuscripts of the Rumyantsev Museum No. XXVII and XXVIII. Ducangii Glossarium mediae et infimae latinitatis, sub voce: ambrum, ambar. S. Bocharti Hierozoicon. Ed Rosenniüller T. 2 P. 387 et coet. Fiji principum et judicum. R. Salom. Jarchi commentarius Hebraicus in Pentateuchum, latine versus a Breithaupto. 1710, b. 56. Buxtorfiji Lexicon Chaldaic. Talmudic et Rabbinic, p. 319. So, according to list No. 8, in No. 7 the old translation is mixed with the new one. Notes on the book. Genesis, III, p. 292, part XIX. This place is also given by Vostokov in “Description of Manuscripts of the Rumyantsev Museum”, p. 30. This place was noted by Vostokov in “Description”, page 30. Vostokov. “Description of the manuscript of the Rumyantsev Museum”, p. 30. Description of Slavic manuscripts of the Synodal Library. Division I, p. 128, approx. It is the one indicated above under number No. 8, at the end of which there is the following signature: “By the will of the beginningless Father and the haste of the first-throne Son and the teaching of the Holy Spirit, these Genesis books of the Mosaic legend were written in the summer of September 7002 on the 12th day, ending in memory of the holy martyr Autonomus.” No matter how this translation was performed, the one to whom it was entrusted writes that he translated by order of Metropolitan Philip. Here, of course, Philip I, who ruled the Russian Church from 1464 to 1473. See in Scientific Notes of the II Branch of the Imperial Academy of Sciences, book. V, 1859 “Description of the 15th century collection of the Kirillo-Belozersky Monastery”, p. 43.