Bible in Greek alpha. Why is the Hebrew Bible different from the Greek? — Tell us why you started working on this particular topic.

Returning from Babylonian captivity in the mid-sixth century BC, the Jews remained under the rule of the Persian kings for almost two centuries.

But now, according to the prediction of the prophet of God Daniel, the end of the Persian monarchy has come. It had to give way to a new kingdom - the Greek. Its founder was the famous Alexander the Great. With quick and brilliant victories, he began to conquer the ancient world.

Having subjugated all of Asia Minor, Alexander moved to Palestine and its capital - the city of Jerusalem. He entered this ancient and holy city without destroying it. He respected the shrines of the Jews, did not touch the riches of the temple, and even made, at the direction of the priests, a sacrifice to the true God. Alexander granted the Jews freedom from taxes every seventh year. This year was called the Sabbath year by the Jewish people. When it came, according to the law of Moses, the Jews were not supposed to sow and harvest, remembering God, who, according to the Holy Scriptures, “rested from His work” on the seventh day. Alexander's conquests spread pagan Greek culture throughout the Middle East. This time became a test of the Jews' loyalty to their religion and the true God.

However, the century of Alexander the Great, full of amazing victories, did not last very long. The empire he founded lasted only until his death. In 323 BC it broke up into four kingdoms, two of which - Egypt and Syria - played an important role in the history of God's chosen people.

During the wars of succession that followed the collapse, Palestine became a bone of contention between the rulers of the two countries. In 320 BC, the Egyptian king Ptolemy Lag annexed it to Egypt. The Jewish people were to remain under Egyptian rule for more than a century.

It was a relatively calm and peaceful time. Egyptian rulers gave the Jews great freedom. They allowed them to freely practice their faith, settle wherever they wished, and trade with the entire Mediterranean. Little by little, the Jews settled in all the trading cities on the shores of the Mediterranean Sea. Wherever they were, they did not change their faith and worshiped the true God. The Jews built houses of prayer - synagogues, where they gathered for common prayer and reading the Holy Scriptures. Gentiles were also allowed into the synagogues.

Their interest in the faith of Old Testament Israel made it necessary to translate the Holy Scriptures of the Jews into Greek.

This great work was carried out during the reign of the Egyptian king Ptolemy the Second Philadelphus. At his request, the original of the Holy Scriptures and seventy learned Jews were sent from Jerusalem, who were to become translators. The translation was successfully completed and later received the name "Septuagint", which translated from Latin means "seventy".

One amazing tradition preserved by the Christian Church is associated with the Septuagint. According to it, each of the seventy translators was seated in a separate room and had to present their own version of the translated text. When they finished their work, the sages who compared their translations noted with amazement that they were all exactly the same! So they became convinced that the Lord Himself was guiding the translators.

Reading the Septuagint enlightened many idolaters and helped them believe in the true God.

From the Septuagint, the pagans learned an amazing prophecy that the immaculate Virgin would give birth to a Son, and His birth would mean that from now on God would dwell with people.

Therefore, when this time approaches, the birth of the Son of God will be expected not only in Judea, but also in many other places of the ancient world. For for God there is neither Greek nor Jew; for Him everyone is equally loved. And for the sake of saving each of us, He will ascend to the Cross.

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

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

New Testament in Greek with interlinear translation into Russian

Russian Bible Society, St. Petersburg, 2001

ISBN 5-85524-116-5

Editor-in-Chief A. A. Alekseev

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

Consultant on theological issues archim. Iannuariy (Ivliev)

Translators:

E. I. Vaneeva

D. I. Zakharova

M. A. Momina

B.V. Rebrik

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

Interlinear translation into Russian. Russian Bible Society, 2001.

New Testament in Greek with interlinear translation into Russian - Introduction

I. Greek text

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

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

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

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

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

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

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

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

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

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

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

II. PUBLICATION STRUCTURE

1. Material arrangement

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

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

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

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

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

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

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

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

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

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

2. Variations in the Greek text

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

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

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

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

III. TRANSLATION

1. General nature of the translation

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

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

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

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

PREFACE

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

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

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

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

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

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

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

Wayne Jackson

Chapter 1. God proclaimed - 261
Chapter 2."Building cubes" - 269
Chapter 3. Verb moods - 277
Chapter 4. Voice of the verb - 283
Chapter 5. Average Collateral, or Personal Interest - 287
Chapter 6. Verb type - 297
Chapter 7. Long lasting - 305
Chapter 8. Perfect - 315
Chapter 9.“Switching speeds” - 325
Chapter 10.“Pointing finger” and warnings…. — 333
Chapter 11. Relationships - 343
Chapter 12."Twins" - 355
Chapter 13. Alphabet and dictionaries – 365
Bibliography - 369
Index of verses - 375

Russian language

I am Torah

A modern translation of the Torah, which essentially grew into a translation of the TaNaKh.
They tried to make the translation not religious, but linguistic.
The fact is that religious translation in controversial places makes a decision and translates according to its doctrines. This is how translations are made by the Orthodox Church, Adventists, Jehovah's Witnesses...
The goal was to translate as closely as possible to the language, time, historically, etc. The main thing on the site is online translation. The text comes with footnotes and interpretations. Which has now become the norm. In fact, it is almost impossible to translate a completely different language, to recreate in other linguistic and cultural coordinates a text rooted in a certain language and cultural tradition.
That’s why the translator wanted to explain something in difficult places, that’s why there are footnotes. Just click on the underlined text.
The translation also has an audio version. The recording was made by the actors in the studio according to their roles.

Manuscript

https:// manuscript-bible.ru

Russian language

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

http://www.

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

The program can:

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

The program includes:

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

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

Links to poems

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

Other versions

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

Bible Projects

http://www. bible.in.ua

Interlinear translation of the Old and New Testaments into Russian by Vinokurov.
The site is the same as it was 20 years ago, but it works correctly.
Click on the word Russian or Greek and get the translation or interpretation in a new window.
The Old Testament was translated not from the original, but from the Greek translation of the Septuagint and was also translated into translations.

ABC of Faith

https:// azbyka.ru/biblia

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

http:// obohu.cz/bible

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

Book of Matthew.

Chapter 1
1 This is the genealogy of Jesus Christ, Coming from the line of David, Born of the line of Abraham.
2 Abraham was the father of Isaac. Isaac was the father of Jacob, Jacob was the father of Judah and his brothers.
3 Judah was the father of Perez and Zehra, whose mother was Tamar. Perez was the father of Hezrom, Hezrom was the father of Aram.
4 Aram was the father of Abinadab. Amminadab was the father of Nahshon. Nahshon was the father of Salmon.
5 Salmon was the father of Boaz, whose mother was Rahab. Boaz was the father of Obed, whose mother was Ruth. Obed was the father of Jesse.
6 Jesse was the father of King David. David was the father of Solomon, whose mother was Uriah's wife.
7 Solomon was the father of Rehoboam. Rehoboam was the father of Abijah. Abijah was the father of Asa.
8 Asa was the father of Jehoshaphat. Jehoshaphat was the father of Jehoram. Jehoram was the father of Uzziah.
9 Uzziah was the father of Jotham. Jotham was the father of Ahaz. Ahaz was the father of Hezekiah.
10 Hezekiah was the father of Manasseh. Manasseh was the father of Amun. Amon was the father of Josiah.
11 Josiah was the father of Joachim. Joachim was the father of Jehoiachin and his brothers. (This was during the migration of the people of Israel to Babylon.)
12 After the exile to Babylon, Jeconiah was the father of Shealtiel, Shealtiel was the father of Zerubbabel.
13 Zerubbabel was the father of Abihu, Abihu was the father of Eliakim, Eliakim was the father of Azor.
14 Azor was the father of Zadok. Zadok was the father of Achim, Achim was the father of Elihu.
15 Eliud was the father of Eliazar. Eliazar was the father of Matthan, Matthan was the father of Jacob.
16 And Jacob was the father of Joseph, the husband of Mary, to whom was born Jesus, who is called Christ.
17 In all there were fourteen generations between Abraham and David, and fourteen generations between David and the exile in Babylon, and fourteen generations between the exile in Babylon and the birth of Christ.
18 This is how the birth of Jesus Christ happened: His mother Mary was engaged to Joseph. But before their marriage took place, it turned out that she was pregnant by the Holy Spirit.
19 But Joseph, her future husband, was a pious man and did not want to expose her to public humiliation, so he decided to end the engagement without publicity.
20 But while he was pondering this, an angel of the Lord appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, for the child she has conceived is of the Holy Spirit.
21 And she will give birth to a son, and you will name Him Jesus, for He will save His people from their sins.”
22 All this happened in fulfillment of the prediction of the Lord, proclaimed by the mouth of the prophet:
23 “Listen! A virgin will become pregnant and give birth to a son. And they will call Him Emmanuel, which means “God is with us!”
24 When Joseph woke up, he did as the angel of the Lord commanded and took Mary into his house as his wife,
25 But he kept her virginity until she gave birth to a son. Joseph named Him Jesus.

Chapter 2
1 Jesus was born in Bethlehem, in Judea, during the time of King Herod. Some time later, wise men came to Jerusalem from the east.
2 They asked, “Where is the newborn King of the Jews? We saw His star shine in the sky and we came to worship Him.”
3 When King Herod heard this, he was greatly alarmed, and the inhabitants of Jerusalem were alarmed along with him.
4 Then Herod gathered all the chief priests and lawyers and asked them where Christ was to be born.
5 They said to him: “In Bethlehem, in Judea, for this is what is written by the prophet:
6 You, Bethlehem, in the land of Judah, are by no means the last among the rulers of the Jews, for from you will come a ruler who will become the shepherd of my people Israel."
7 And then Herod called the wise men and found out from them when the star appeared in the sky.
8 Then he sent them to Bethlehem and said, “Go and inquire in detail about the Child. And when you find Him, tell me so that I too can go and worship Him.”
9 They listened to the king and went away, and the star that they saw shining in the sky in the east moved ahead of them until it stopped over the place where the Child was.
10 When the wise men saw the star, they rejoiced.
11 They entered the house and saw the Child with Mary His Mother and, falling on their faces, they worshiped Him. Then they opened their treasure chests and began to offer Him gifts: gold, incense and myrrh.
12 But God appeared to them in a dream and warned them not to return to Herod, so the wise men went back to their country by another road.
13 After they had left, an angel of the Lord appeared to Joseph in a dream and said, “Get up, take the Child and His Mother and flee to Egypt. Stay there until I let you know, for Herod will look for the Child to kill Him.”
14 Joseph arose, took the Child and His Mother by night, and left for Egypt.
15 He remained there until the death of Herod. This happened to fulfill what the Lord said through the mouth of the prophet: “I called My Son out of Egypt.”
16 Then Herod, seeing that the wise men had deceived him, flew into a rage and ordered the death of all the male children in Bethlehem and the area from two years old and under (determining the age from what the wise men had told him).
17 Then what was spoken by the mouth of the prophet Jeremiah was fulfilled:
18 “A cry was heard in Rama, the sounds of sobs and great sadness. It is Rachel crying for her children, not listening to consolations, for they are no longer alive.”
19 After the death of Herod, an angel of the Lord appeared to Joseph in Egypt in a dream.
20 He said, “Get up, take the Child and His Mother and go to the land of Israel, for those who tried to destroy the Child are dead.”
21 Joseph arose, took the child and his mother, and departed for the land of Israel.
22 Having heard that Archelaus ruled Judea instead of Herod his father, Joseph was afraid to return there, but, having received a warning from God in a dream, he went to the outskirts of Galilee.
23 When he arrived there, he settled in a city called Nazareth. Joseph made sure that the prophet’s predictions that they would call Him a Nazarene were fulfilled.

Chapter 3
1 In those days John the Baptist came, preaching in the wilderness of Judea.
2 He said, “Repent, for the kingdom of heaven is at hand.”