The aim of this project is to give Christians access to a text brought as close to the original as it can be. The interlinear translation of each book is therefore made from the language in which that book was first written, or from the language of its oldest and most trustworthy translation where the original is lost. Those languages are Greek, Hebrew and Latin.

Because in the days of Jesus and of the first Christians the Greek translation of the Old Testament was in wide use and was quoted in the argument over doctrine, the canonical books of the Old Testament are given from the Septuagint as well, so far as I am able.

Under every word of the Greek and of the Hebrew stands an English word, with the word’s Strong’s number and its full grammatical parsing a click away. I have been making this collection since 2002; it began as a Russian interlinear, the English row was finished in 2026, and it now runs through all 121 books and 2 369 chapters — over 1.2 million words and morphemes.

Beside the English row there stand a Russian one and a Ukrainian one — the switches sit just above every chapter — and the PDF sets come in each of the three languages. The pages of the collection themselves are read in Russian and in English.

Whatever the language of that line, it stays interlinear and not literary: the word set under the word repeats the form of the original — number, gender, tense and mood — and its word order. That is why it does not read as smoothly as a translation made to be read; this is not carelessness but the condition of exactness: only so can one see what actually stands in the original. A freer word is taken only where it is truly needed — where the literal one would obscure the sense.

The Septuagint, complete and word by word. Most English interlinears stop at the New Testament. Here the Greek Old Testament is laid out the same way, chapter for chapter, from Genesis to the Odes.

Books that seldom get an interlinear at all: 1 Enoch in the surviving Greek, the Odes, the Psalms of Solomon, 3 and 4 Maccabees, 1 Esdras, and 2 Esdras — that last one from the Latin, since its Greek is lost entirely.

Daniel twice. The Old Greek and Theodotion stand as two separate books, so the two Greek Daniels can be read against each other.

The Hebrew is cut into morphemes, not words: a prefixed preposition, the article, a pronominal suffix each get an English word of their own underneath. That is what makes a Hebrew interlinear usable by somebody who does not yet read Hebrew.

The Septuagint set beside the Masoretic text — 930 pairs of chapters, with the places where the two traditions number the verses differently already worked out.

Strong’s numbers and full morphology on every word, Greek and Hebrew alike; cross-references at the foot of every chapter, coloured by how long the matching stretch of text is.

Search by the word of the original — by lemma, Strong’s number, parsing and the rendering under the word in its place, narrowed to chosen books: every aorist passive of λύω, every niphal of H1254, where ψυχή is not rendered “soul”. Above the hits a tally shows at once how the word is rendered across all of them — a question only an interlinear can answer.

The word of the original under the cursor — a card with its parsing, its Strong’s number and the dictionary entry. A “colours” box above the chapter paints the words of the original by part of speech (the colours of the Montessori grammar symbols), and the list under it keeps only the parts one wants — the verbs alone, for instance. Greek can be shown in five systems of transliteration, Hebrew in several traditions of pronunciation.

The manuscript under the verse. A “manuscripts” box above the chapter puts under each verse the piece of a photograph of the manuscript on which it is written, the verse untouched and everything around it paler. Fifteen manuscripts: in the New Testament Codex Sinaiticus, Alexandrinus, Vaticanus and Washingtonianus, Codex Bezae, Papyrus 75 and Codex Ephraemi (a palimpsest whose ancient script is hardly visible, so the verse is shown on the page of Tischendorf’s edition, set line for line with the manuscript); in the Greek Old Testament Sinaiticus, Alexandrinus, Vaticanus, Codex Chisianus (Rahlfs 88) and Manuscript 58 (Rahlfs; 11th century, Genesis and Exodus); in 1 Enoch the Codex Panopolitanus and Chester Beatty Papyrus XII; in the Latin 2 Esdras Codex Ambianensis; in the Hebrew the Leningrad and Aleppo Codices and Codex Sassoon 1053. A click opens a viewer with zoom, brightness, contrast and negative. Where each verse stands on the images of thirteen of them — 120 258 verse places — I found and checked myself, and that markup is free to use under CC BY 4.0.

Variant readings: 598 306 readings of the Greek (counted verse by source), each tied to its source — printed editions, manuscripts from the papyri to medieval codices, amulets, ostraca and inscriptions of the 2nd–7th centuries, quotations in the Church Fathers — and 12 692 of the Hebrew. For 22 books of the Greek Old Testament there is also the apparatus of the large Göttingen edition of the Septuagint (for 1–2 Kingdoms, the Cambridge edition): 117 722 entries in 10 437 verses showing which manuscripts, Fathers and ancient versions read a place differently, in words, with every siglum explained. In a chapter of the interlinear — New Testament and Old alike — the variants stand at the word itself: a scroll icon before the word (its colour tells how old the witness is: up to the 5th century, 6th–9th, later, printed editions only) opens beside it the sigla and the reading — the Greek word with an English, Russian or Ukrainian rendering, its parsing and Strong’s number. Or as a list under the verse: place by place, the words of the base text and under them the readings, each with all its witnesses in one row — manuscripts by century, Fathers, ancient versions, editions. One chooses whose readings to show: printed editions, manuscripts up to the 5th century, of the 6th–9th, of the 10th and later, singular readings, differences of spelling alone. In all, 91 807 places in the New Testament and 164 095 in the Old. Manuscripts and editions: one list of 8 587 Bible manuscripts and 31 editions — the whole Münster list of Greek New Testament manuscripts (papyri, majuscules, minuscules, lectionaries), the Septuagint manuscripts of the Göttingen catalogue, the Dead Sea Scrolls, the Hebrew codices. Search by siglum, name, city, shelfmark; filter and group by century, country, city, library (675), material, preservation, book. For each manuscript: where it is kept and under what shelfmark, leaves, size, layout, a description, what of it is in the interlinear (lines under the verse book by book, images) and links to images online; for each edition, an essay about it. Every siglum in the variants inset leads there. Biblical persons: 3 095 people named in Scripture, each on a page of their own: who they were, their family, every place they are mentioned, a Bible dictionary article and their place in the family tree, with ancestors and descendants highlighted. Namesakes are told apart: 25 different Zechariahs, 25 pages. In the Greek, Hebrew and side-by-side interlinears, hovering over a name shows which person is meant. Biblical places: 1 003 places named in Scripture, each on a page of its own with a map: where it is, what is near, what is known of it, who founded it and lived there, every place it is mentioned. One map of all places, with 178 routes of biblical journeys, from Abram to Paul’s voyage to Rome; the map is labelled in English or Russian. In the Greek, Hebrew and side-by-side interlinears, hovering over a place name shows which place is meant. Bible realia: animals, plants, human-made things, weights, measures and money of the Bible: what each thing was, its Hebrew, Aramaic, Greek and Latin names with every place they occur, and what is known of it; measures in the metric system. From the handbooks of the United Bible Societies, without their advice to translators. Hovering over a word in the interlinears, and under a word’s entry in the concordances, shows which thing is meant. Parallel passages and quotations: the “parallels” switch above a chapter sets the verse’s parallels beneath it — in the New Testament the Old Testament passage it quotes, in the words of the Septuagint and with a link to the Hebrew, the same passage in the other Gospels, the same quotation in other writers; in the Old Testament the New Testament places that quote the verse, and its parallels within the Old Testament, in Greek and in Hebrew. The words that match are highlighted both in the parallel and in the verse itself. Synopsis: parallel passages read whole, side by side in interlinear columns — the four Gospels, Kings and Chronicles, Isaiah and 2 Kings, the doubled psalms, 1 Esdras beside Chronicles, Ezra and Nehemiah, Ephesians and Colossians, Jude and 2 Peter; parallel verses stand level and the matching words are highlighted. It also opens from the “parallels” list above a chapter. Alternative word division: the ancient texts were written without spaces between words, and where the letters can be cut apart differently, the other reading is given too — 166 549 places in the Greek and 2 330 in the Hebrew.

Concordances of Greek, Hebrew and Latin word forms, and of the dictionary forms behind them. Every entry carries the English rendering beside the Russian one, and two of the concordances run the other way — from an English word back to the Greek or the Hebrew standing behind it. Under each dictionary form, how the word is spread across the books of the Bible: a column for each book, with the count on hover.

Two English Bibles alongside the interlinear, both in the public domain and both with the deuterocanonical books: the World English Bible, and Brenton’s Septuagint of 1851 — the one English Bible translated from the Greek Old Testament this collection is built on.

Three rows can stand under the original at once — English, Russian and Ukrainian — or any one of them by itself. The switches sit just above every chapter, and your choice is remembered.

My notes — a layer of your own over the text: paint a verse with a highlighter colour, write a note to it, bookmark a verse or a chapter, and the reading history remembers where you stopped. A bookmark icon above every chapter opens it. Everything stays in your own browser, with no account, and moves to another device as a file.

Reading — a course in reading the Greek New Testament, the Tanakh and the Aramaic of Daniel and Ezra, its order computed from the corpus so that each step opens the most text for the fewest new words; and short primers of Greek, Hebrew, Aramaic and Latin.

In Russian, beside the interlinear: my literary translation of the whole Old Testament from the Greek of the Septuagint and, for 2 Esdras, from the Latin — 55 books, 30 918 verses, finished in October 2026; as far as I know the first complete Russian translation of the Septuagint, and also a book of 775 pages. And my own Hebrew-Russian dictionary of Old Testament vocabulary, 8 513 entries (a book of 839 pages), a Latin-Russian one for 2 Esdras and 1 734 Greek entries for words missing from Dvoretsky. In the English shell the concordances show public-domain English lexicons in their place.

The rule I follow is one word of the original for one word of the translation, and the same word of the original rendered by the same English word wherever the sense allows it. Where a Greek or a Hebrew word is built out of parts, I look for an English word built the same way, so that the shape of the original shows through. This makes the English row plainer than a literary translation — and that is the point of it: it is meant to be read against the original, not instead of it.

A word in square brackets is added by me and is not in the original — usually an article or a preposition that English cannot do without. Where the original needs no translation at all — the Greek article, most often — the place is left empty rather than filled with an invention. Punctuation follows the original, and capitals stand where the original has them.

This collection has been Russian for twenty years, and its English side is younger. What has not been translated is the dictionary matter behind the Strong’s numbers — the articles of the Greek and the Hebrew lexicons, which are given in Russian. The literary translations of the Russian tradition — the Synodal, the Modern Russian and the Church Slavonic — are of course Russian too, and stand here for the reader who wants them.

None of it is hidden from you: the menu leads there all the same, and every item says what language it is in. The translation goes on.

This translation may be copied and passed on absolutely freely for non-commercial purposes, provided my authorship is stated and a link is given to the source, www.bible.in.ua.

The name and the link are not there for the name’s sake. I am human and by my limitations I make mistakes, and the link is the road by which an inaccuracy you notice comes back to me and gets corrected in the translation itself, instead of living on in somebody else’s reprint. If you notice something, please write to the address below.

Sources, texts and licences — where the Greek and Hebrew texts and the morphological data come from, and on what terms.

© 2002-2026, Oleksii Vynokurov
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