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논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 저널정보
- 대한성서공회 성경원문연구 성경원문연구 제38호
- 발행연도
- 2016.4
- 수록면
- 203 - 219 (17page)
- DOI
- 10.28977/jbtr.2016.4.38.203
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초록· 키워드
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Bible translations undergo periodic revisions, in part because all living languages are fluid and evolving. The language of the Old Testament underwent its own evolution over the hundreds of years between the composition of the first books and the last ones. Such a process of change continued until Hebrew ceased to be a spoken language in the Second or Third Century AD.
There followed a hiatus of close to seventeen hundred years, when attempts were begun to revive the language. The Hebrew spoken in the State of Israel today is the result of many forces, including artificial creation of words to adapt the language to the modern era and the normal dynamics of spoken language evolution from early in the Twentieth Century until today.
Until now there exists no translation of the Old Testament in Modern Hebrew. As a result, while biblical Hebrew terms are very frequent in today’s Hebrew, there is a constant danger that “familiar” words and phrases actually carry meanings that are significantly (or completely) different from what they meant in Bible times. This means that the average Israeli reading the Old Testament will encounter many words and grammatical forms that are quite unfamiliar. On the other hand, she or he is liable to read a passage, seemingly with understand, but they will have quite misunderstood what was meant by the original writer.
This article looks at these potential pitfalls of misunderstanding. A number of specific words are discussed, some of them hapax legomena, others that today have very different lexical meaning from what they carry in the Bible. There is also a discussion of tools that can be used to derive the possible meanings of hapax legomena.
There is then a discussion of a project undertaken by the Bible Society in Israel to produce an annotated edition of the Old Testament in which explanations are given of words and phrases that the modern Israeli will find impossible to understand. The annotations also cover expressions that are likely to be misunderstood because of lexical differences between biblical and modern Hebrew. An example is given from Nahum 2:4-5.
There followed a hiatus of close to seventeen hundred years, when attempts were begun to revive the language. The Hebrew spoken in the State of Israel today is the result of many forces, including artificial creation of words to adapt the language to the modern era and the normal dynamics of spoken language evolution from early in the Twentieth Century until today.
Until now there exists no translation of the Old Testament in Modern Hebrew. As a result, while biblical Hebrew terms are very frequent in today’s Hebrew, there is a constant danger that “familiar” words and phrases actually carry meanings that are significantly (or completely) different from what they meant in Bible times. This means that the average Israeli reading the Old Testament will encounter many words and grammatical forms that are quite unfamiliar. On the other hand, she or he is liable to read a passage, seemingly with understand, but they will have quite misunderstood what was meant by the original writer.
This article looks at these potential pitfalls of misunderstanding. A number of specific words are discussed, some of them hapax legomena, others that today have very different lexical meaning from what they carry in the Bible. There is also a discussion of tools that can be used to derive the possible meanings of hapax legomena.
There is then a discussion of a project undertaken by the Bible Society in Israel to produce an annotated edition of the Old Testament in which explanations are given of words and phrases that the modern Israeli will find impossible to understand. The annotations also cover expressions that are likely to be misunderstood because of lexical differences between biblical and modern Hebrew. An example is given from Nahum 2:4-5.
목차
1. Introduction
2. Causes of misunderstanding of Old Testament texts by speakers of Modern Hebrew
3. An interim solution
4. Conclusion
References
Abstract
참고문헌 (11)
참고문헌 신청
Bendavid, Abba, Biblical Hebrew and Mishnaic Hebrew (in Hebrew), 2 vols.,Tel-Aviv: Dvir, 1967-1971.
Cohen, H. R., Biblical Hapax Legomena in the Light of Akkadian and Ugaritic,Missoula: Scholars Press, 1978.
Dever, William G., Recent Archaeological Discoveries and Biblical Research,Samuel and Althea Stroum lectures in Jewish studies, Seattle:University of Washington Press, 1989.
Fassberg, Steven E., “Which Semitic Language Did Jesus and OtherContemporary Jews Speak?”, The Catholic Biblical Quarterly 74:2(2012), 263-280.
Greenspahn, Frederick E., Hapax Legomena in Biblical Hebrew: A Study of thePhenomenon and Its Treatment since Antiquity with Special Referenceto Verbal Forms, Chico; California: Scholars Press, 1984.
Cohen, H. R., Biblical Hapax Legomena in the Light of Akkadian and Ugaritic,Missoula: Scholars Press, 1978.
Dever, William G., Recent Archaeological Discoveries and Biblical Research,Samuel and Althea Stroum lectures in Jewish studies, Seattle:University of Washington Press, 1989.
Fassberg, Steven E., “Which Semitic Language Did Jesus and OtherContemporary Jews Speak?”, The Catholic Biblical Quarterly 74:2(2012), 263-280.
Greenspahn, Frederick E., Hapax Legomena in Biblical Hebrew: A Study of thePhenomenon and Its Treatment since Antiquity with Special Referenceto Verbal Forms, Chico; California: Scholars Press, 1984.
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UCI(KEPA) : I410-ECN-0101-2016-233-002838797