Denk hard na voor u vandaag handelt,
omdat de wijze waarop u handelt
veelvoudige resultaten voor u en anderen zal bepalen.
omdat de wijze waarop u handelt
veelvoudige resultaten voor u en anderen zal bepalen.
Monday 7 November 2011
Think hard before you act today
Think hard before you act today,
because the way you act will determine multiple outcomes
for you and others.
because the way you act will determine multiple outcomes
for you and others.
I am that I am Ehyeh-Asher-Ehyeh אהיה אשר אהיה
There was a devine creature that gave Moses a reply when He was asked who he was and said: "I am that I am" or "I am who shall be" and He became known as the "I am": Ehyeh asher ehyeh (Hebrew: אהיה אשר אהיה )
“God said to Moses, "I AM WHO I AM. {Or I WILL BE WHAT I WILL BE}
This is what you are to say to the Israelites: ‘I AM has sent me to you.’"” (Exodus 3:14 NIV)
The Tetragrammaton itself derives from the same verbal root. The King James version of the Bible translates the Hebrew as "I am that I am" and uses it as a proper name for God, and is usually translated as "I will be"
(or "I shall be").
“And God said unto Moses, "I AM THAT I AM." And He said, "Thus shalt thou say unto the children of Israel, ‘I AM hath sent me unto you.’"” (Exodus 3:14 KJ21) “And God said to Moses, I AM THAT I AM: and he said, Thus shall you say to the children of Israel, I AM has sent me to you.” (Exodus 3:14 KJBPNV)
The Aramaic Targum Onkelos leaves the phrase untranslated and is so quoted in the Talmud (B. B. 73a).
Many rabbinical scholars consider the word Ehyeh to be a first-person derivation of the Tetragrammaton. Ehyeh is the first-person singular imperfect form of hayah, "to be". Ehyeh is usually translated "I will be", since the imperfect tense in Hebrew denotes actions that are not yet completed (e.g. Exodus 3:12, "Certainly I will be [ehyeh] with thee.")
“And he said, Certainly I will be with you; and this shall be a token to you, that I have sent you: When you have brought forth the people out of Egypt, you shall serve God upon this mountain.” (Exodus 3:12 KJBPNV)
In medieval Jewish tradition they liked very much this form to talk about the Most High Creator of everything.
The phrase is also found in other world religious literature, used to describe the Supreme Being, generally referring back to its use in Exodus.
But it is also used just to indicate that God or somebody else would be or would be with some one or somewhere.
“stay in this land, and I will be with you and bless you, because I will give all these lands to you and to your descendants. I will fulfill the oath which I swore to Avraham your father—” (Genesis 26:3 CJB)
“ And I have brought them in, They have dwelt in the midst of Jerusalem, And they have been to Me for a people, And I am to them for God, In truth and in righteousness.” (Zechariah 8:8 YLT)
In appearance, it is possible to render YHWH (יהוה ) as an archaic third person singular imperfect form of the verb hayah (אהיה) "to be" meaning, therefore, "He is". It is notably distinct from the root El, which can be used as a simple noun to refer to the creator deity in general, as in Elohim, meaning simply "God" (or gods). This interpretation agrees with the meaning of the name given in Exodus 3:14, where God is represented as speaking, and hence as using the first person — ehyeh "I am". Other scholars regard the triconsonantal root of hawah (הוה) as a more likely origin for the name יהוה Yahuwah (Jehovah).
“God said to Moses, "I AM WHO I AM. {Or I WILL BE WHAT I WILL BE}
YHWH ("I AM HE WHO IS", "I AM WHO AM" or "I AM WHO I AM"),
The Tetragrammaton itself derives from the same verbal root. The King James version of the Bible translates the Hebrew as "I am that I am" and uses it as a proper name for God, and is usually translated as "I will be"
(or "I shall be").
“And God said unto Moses, "I AM THAT I AM." And He said, "Thus shalt thou say unto the children of Israel, ‘I AM hath sent me unto you.’"” (Exodus 3:14 KJ21) “And God said to Moses, I AM THAT I AM: and he said, Thus shall you say to the children of Israel, I AM has sent me to you.” (Exodus 3:14 KJBPNV)
The Aramaic Targum Onkelos leaves the phrase untranslated and is so quoted in the Talmud (B. B. 73a).
Many rabbinical scholars consider the word Ehyeh to be a first-person derivation of the Tetragrammaton. Ehyeh is the first-person singular imperfect form of hayah, "to be". Ehyeh is usually translated "I will be", since the imperfect tense in Hebrew denotes actions that are not yet completed (e.g. Exodus 3:12, "Certainly I will be [ehyeh] with thee.")
“And he said, Certainly I will be with you; and this shall be a token to you, that I have sent you: When you have brought forth the people out of Egypt, you shall serve God upon this mountain.” (Exodus 3:12 KJBPNV)
In medieval Jewish tradition they liked very much this form to talk about the Most High Creator of everything.
The phrase is also found in other world religious literature, used to describe the Supreme Being, generally referring back to its use in Exodus.
But it is also used just to indicate that God or somebody else would be or would be with some one or somewhere.
“stay in this land, and I will be with you and bless you, because I will give all these lands to you and to your descendants. I will fulfill the oath which I swore to Avraham your father—” (Genesis 26:3 CJB)
“ And I have brought them in, They have dwelt in the midst of Jerusalem, And they have been to Me for a people, And I am to them for God, In truth and in righteousness.” (Zechariah 8:8 YLT)
In appearance, it is possible to render YHWH (יהוה ) as an archaic third person singular imperfect form of the verb hayah (אהיה) "to be" meaning, therefore, "He is". It is notably distinct from the root El, which can be used as a simple noun to refer to the creator deity in general, as in Elohim, meaning simply "God" (or gods). This interpretation agrees with the meaning of the name given in Exodus 3:14, where God is represented as speaking, and hence as using the first person — ehyeh "I am". Other scholars regard the triconsonantal root of hawah (הוה) as a more likely origin for the name יהוה Yahuwah (Jehovah).
Dutch version / Nederlandstalige versie: Ik ben die ben Ehyeh-Asher-Ehyeh אהיה אשר אהיה
Ik ben die ben Ehyeh-Asher-Ehyeh אהיה אשר אהיה
Toen een devoot man op een berg wat geklommen en tot een goddelijk wezen vroeg wie Hij was gaf dat wezen als antwoord Ehyeh asher ehyeh (Hebreeuws: אהיה אשר אהיה)"Ik ben die ben" (of ik ben die zal zijn) en werd zo ook gekend onder de naam of titel "Ik ben". In vele Bijbelvertalingen kan men het vinden onder een vorm van "Ik zal zijn" of "Ik ben".
“ God sprak tot Moses: Ik ben: "Ik ben!" En Hij vervolgde: Dit moet ge aan de Israëlieten antwoorden: "Ik ben" zendt mij tot u!” (Exodus 3:14 Canis)
“En God sprak tot Mozes: IK ZAL ZIJN, DIE IK ZIJN ZAL; en Hij sprak: Aldus zult gij tot de kinderen Israëls zeggen: IK ZAL ZIJN heeft mij tot u lieden gezonden.” (Exodus 3:14 NLB)
Het woord Ehyeh wordt door vele rabbijnse geleerden beschouwd een eerste-persoonafleiding van het Tetragrammaton. Het Tetragrammaton is namelijk zelf afgeleid van dezelfde mondelinge wortel. Het kan aanzien worden als "ik ben dat ik". De King James Version of "Ik ben dat ik ben " Koning James versie van de Bijbel vertaalt het Hebreeuws als ben en gebruikt het als een eigennaam voor God.
“And God said unto Moses, "I AM THAT I AM." And He said, "Thus shalt thou say unto the children of Israel, ‘I AM hath sent me unto you.’"” (Exodus 3:14 KJ21) “And God said to Moses, I AM THAT I AM: and he said, Thus shall you say to the children of Israel, I AM has sent me to you.” (Exodus 3:14 KJBPNV)
De Aramese Targum Onkelos laat deze zinsnede onvertaald en wordt zo in de talmoed geciteerd (B. B. 73a).
Ehyeh is de eerste-persoon enkelvoud in de onvolmaakt tegenwoordige tijd van hayah, "te zijn". Ehyeh is gewoonlijk vertaald met "ik zal zijn", aangezien de onvoltooide tijd in Hebreeuws acties aanduidt die nog niet zijn vervolledigd (b.v. Exodus 3:12, "Zeker ik zal [ehyeh] met u zijn".)
“Maar hij zegt: omdat ik met jou zal zijn {Tussen #Ex 3:12 en #Ex 4:17 is een verband voelbaar tussen vormen van het werkwoord hajah(’zijn’) en de in #Ex 3:15 onthulde godsnaam jhwh (’die-er-zal-zijn’). Om dat verband zichtbaar en hoorbaar te houden, maakt dit gedeelte ‘de ENE’ plaats voor ‘DIE-ER-ZAL-ZIJN’.} en dit is voor jou het teken dat ík je heb gezonden: als je de gemeente hebt uitgeleid uit Egypte zullen jullie God dienen op déze berg!” (Exodus 3:12 NB)
In middeleeuwse Joodse traditie hield men er zeer veel van om zo over de Allerhoogste Schepper van alles te praten.
De zinsnede is ook in andere wereld godsdienstige literatuur gevonden, om het Opperste Wezen te beschrijven, algemeen terug gaande naar het gebruik in Exodus.
Maar het wordt eveneens gebruikt om aan te duiden dat God of iemand anders ergens zal zijn.
“ Vestig u in dit land, en Ik zal met u zijn en u zegenen; want aan u en uw geslacht zal Ik al deze landen geven, en Ik zal de eed, die Ik uw vader Abraham gezworen heb, gestand doen.” (Genesis 26:3 Canis)
“en zal hen binnen Jeruzalem brengen, in welks midden zij zullen wonen. Dan zullen zij mij ten volk, en zal ik hun ten God zijn in trouw en gerechtigheid.” (Zacharia 8:8 Lei)
Voor hen die "Ik ben die ben" of "Ik ben" willen aanschouwen als een naam kan het in verschijning mogelijk zijn dat YHWH of JHWH יהוה als een archaïsch derde persoon enkelvoud onvolmaakt tegenwoordige tijd van het werkwoord hayah "אהיה" een vertolking kan blijken om daarom "Hij is" te betekenen . Het is opmerkelijk onderscheiden van de wortel El, dat kan gebruikt worden zoals een eenvoudig substantief om te verwijzen naar de schepper God in het algemeen, als in Elohim, om eenvoudig "God" (of goden) te betekenen. Deze interpretatie gaat akkoord met de betekenis van de naam gegeven in Exodus 3:14, waar God als het spreken is vertegenwoordigd en daarom de eerste persoonsvorm gebruikt — ehyeh "ik ben". Andere geleerden beschouwen de triconsonantal wortel van hawah הוה tegenover אהיה als een waarschijnlijker oorsprong voor de naam יהוה (of drieklank: Yahuwah/ Jehovah).
YHWH / JHWH ("IK BEN HIJ DIE IS", "IK BEN WIE IS"? "IK BEN DIE BEN" of "IK BEN DIE IK BEN")
“ God sprak tot Moses: Ik ben: "Ik ben!" En Hij vervolgde: Dit moet ge aan de Israëlieten antwoorden: "Ik ben" zendt mij tot u!” (Exodus 3:14 Canis)
“En God sprak tot Mozes: IK ZAL ZIJN, DIE IK ZIJN ZAL; en Hij sprak: Aldus zult gij tot de kinderen Israëls zeggen: IK ZAL ZIJN heeft mij tot u lieden gezonden.” (Exodus 3:14 NLB)
Het woord Ehyeh wordt door vele rabbijnse geleerden beschouwd een eerste-persoonafleiding van het Tetragrammaton. Het Tetragrammaton is namelijk zelf afgeleid van dezelfde mondelinge wortel. Het kan aanzien worden als "ik ben dat ik". De King James Version of "Ik ben dat ik ben " Koning James versie van de Bijbel vertaalt het Hebreeuws als ben en gebruikt het als een eigennaam voor God.
“And God said unto Moses, "I AM THAT I AM." And He said, "Thus shalt thou say unto the children of Israel, ‘I AM hath sent me unto you.’"” (Exodus 3:14 KJ21) “And God said to Moses, I AM THAT I AM: and he said, Thus shall you say to the children of Israel, I AM has sent me to you.” (Exodus 3:14 KJBPNV)
De Aramese Targum Onkelos laat deze zinsnede onvertaald en wordt zo in de talmoed geciteerd (B. B. 73a).
Ehyeh is de eerste-persoon enkelvoud in de onvolmaakt tegenwoordige tijd van hayah, "te zijn". Ehyeh is gewoonlijk vertaald met "ik zal zijn", aangezien de onvoltooide tijd in Hebreeuws acties aanduidt die nog niet zijn vervolledigd (b.v. Exodus 3:12, "Zeker ik zal [ehyeh] met u zijn".)
“Maar hij zegt: omdat ik met jou zal zijn {Tussen #Ex 3:12 en #Ex 4:17 is een verband voelbaar tussen vormen van het werkwoord hajah(’zijn’) en de in #Ex 3:15 onthulde godsnaam jhwh (’die-er-zal-zijn’). Om dat verband zichtbaar en hoorbaar te houden, maakt dit gedeelte ‘de ENE’ plaats voor ‘DIE-ER-ZAL-ZIJN’.} en dit is voor jou het teken dat ík je heb gezonden: als je de gemeente hebt uitgeleid uit Egypte zullen jullie God dienen op déze berg!” (Exodus 3:12 NB)
In middeleeuwse Joodse traditie hield men er zeer veel van om zo over de Allerhoogste Schepper van alles te praten.
De zinsnede is ook in andere wereld godsdienstige literatuur gevonden, om het Opperste Wezen te beschrijven, algemeen terug gaande naar het gebruik in Exodus.
Maar het wordt eveneens gebruikt om aan te duiden dat God of iemand anders ergens zal zijn.
“ Vestig u in dit land, en Ik zal met u zijn en u zegenen; want aan u en uw geslacht zal Ik al deze landen geven, en Ik zal de eed, die Ik uw vader Abraham gezworen heb, gestand doen.” (Genesis 26:3 Canis)
“en zal hen binnen Jeruzalem brengen, in welks midden zij zullen wonen. Dan zullen zij mij ten volk, en zal ik hun ten God zijn in trouw en gerechtigheid.” (Zacharia 8:8 Lei)
Voor hen die "Ik ben die ben" of "Ik ben" willen aanschouwen als een naam kan het in verschijning mogelijk zijn dat YHWH of JHWH יהוה als een archaïsch derde persoon enkelvoud onvolmaakt tegenwoordige tijd van het werkwoord hayah "אהיה" een vertolking kan blijken om daarom "Hij is" te betekenen . Het is opmerkelijk onderscheiden van de wortel El, dat kan gebruikt worden zoals een eenvoudig substantief om te verwijzen naar de schepper God in het algemeen, als in Elohim, om eenvoudig "God" (of goden) te betekenen. Deze interpretatie gaat akkoord met de betekenis van de naam gegeven in Exodus 3:14, waar God als het spreken is vertegenwoordigd en daarom de eerste persoonsvorm gebruikt — ehyeh "ik ben". Andere geleerden beschouwen de triconsonantal wortel van hawah הוה tegenover אהיה als een waarschijnlijker oorsprong voor de naam יהוה (of drieklank: Yahuwah/ Jehovah).
Engelse versie / English version: I am that I am Ehyeh-Asher-Ehyeh אהיה אשר אהיה
Hashem השם, Hebrew for "the Name"
In Judaism, the name and titels of God are more than a distinguishing title; they represent the Jewish conception of the divine nature, and of the relationship of God to the Jewish people and to the world.
Those who copied the scrolls were avare of their difficult but important part to keep all Names and titles and each word correct. To demonstrate the sacredness of the name and titles of God, and as a means of showing respect and reverence for them, the scribes of sacred texts treated them with absolute sanctity when writing and speaking them. The various titles for God in Judaism represent God as He is known, as well as the divine aspects which are attributed to Him.
Many are confused and take titles for names but the Tetragammaton YHWH stands for the only One Name (Jehovah/Yahweh) which is the only proper "name of God" in the Tanakh, in the sense that Abraham or Sarah are proper names by which you call a person. Whereas words such as Elohim (god, or authority), El (mighty one), Shaddai (almighty), Adonai (master), Elyon (most high), Avinu (our father), etc. are not names but titles, highlighting different aspects of YHWH, and the various roles which God has. This is similar to how someone may be called 'father', 'husband', 'brother', 'son', etc, but their personal name is the only one that can be correctly identified as their actual designation. In the Tanakh, YHWH is the personal name of the God of Israel, whereas other 'names' are titles which are ascribed to God.
Through the years it became the custom to speak about God as over the master or the "gentleman", for which in the Roman catholic (katholische) Church in the 4° Century agreed with the local rulers to put on a resemblance with the then most important god "Lord" as Baal also was named.
In the Judaisme, one chose the word "Master" or the Hebrew word for "Gentleman" Hashem above the word for "Bale" "Baal", "Lord" in English "Heer" in Dutch. Therefore we still would prefer to better use the word "Master" "Hashem" instead of "Lord" what refers to the idol Baal.
Halakha requires that secondary rules be placed around the primary law, to reduce the chance that the main law will be broken. As such, it is common Jewish practice to restrict the use of the word Adonai to prayer only. In conversation, many Jewish people, even when not speaking Hebrew, will call God "HaShem", השם, which is Hebrew for "the Name" (this appears in Leviticus 24:11).
"And the Yisra’ĕlite woman’s son blasphemed the Name (Hashem), and cursed. So they brought him to Mosheh. Now his mother’s name was Shelomith the daughter of Diḇri, of the tribe of Dan." (Leviticus 24:11 The Scriptures 1998+)
Many Jews extend this prohibition to some of the other titles for the Most High like:
Adonai (אֲדֹנָי) from adon "lord, owner",
`Elyon עליון ("supreme"),
Shaddai [ El Shaddai was therefore the "god of Shaddai"] (Shaddai was a late Bronze Age Amorite city on the banks of the Euphrates river, in northern Syria.)
Jews will add additional sounds to alter the pronunciation of a name when using it outside of a liturgical context, such as replacing the "h" with a "k" in names of God such as "kel" and "elokim".
While other names, or better titles, of God in Judaism are generally restricted to use in a liturgical context, HaShem is used in more casual circumstances.
HaShem is used by Orthodox Jews so as to avoid saying Adonai outside of a ritual context. For example, when some Orthodox Jews make audio recordings of prayer services, they generally substitute HaShem for Adonai; a few others have used Amonai. [Read more about this in: Stanley S. Seidner, "HaShem: Uses through the Ages". Unpublished paper, Rabbinical Society Seminar, Los Angeles, CA, 1987.] On some occasions, similar sounds are used for authenticity, as in the movie Ushpizin, where Abonai Elokenu [sic] is used throughout.
Those who copied the scrolls were avare of their difficult but important part to keep all Names and titles and each word correct. To demonstrate the sacredness of the name and titles of God, and as a means of showing respect and reverence for them, the scribes of sacred texts treated them with absolute sanctity when writing and speaking them. The various titles for God in Judaism represent God as He is known, as well as the divine aspects which are attributed to Him.
יברכך יהוה וישמרך
יאר יהוה פניו אליך ויחנך
ישא יהוה פניו אליך וישם לך שלום
יאר יהוה פניו אליך ויחנך
ישא יהוה פניו אליך וישם לך שלום
"May YHWH bless you and keep you; may YHWH cause his face to shine upon you and be gracious to you; may YHWH lift up his countenance upon you and grant you peace."
Many are confused and take titles for names but the Tetragammaton YHWH stands for the only One Name (Jehovah/Yahweh) which is the only proper "name of God" in the Tanakh, in the sense that Abraham or Sarah are proper names by which you call a person. Whereas words such as Elohim (god, or authority), El (mighty one), Shaddai (almighty), Adonai (master), Elyon (most high), Avinu (our father), etc. are not names but titles, highlighting different aspects of YHWH, and the various roles which God has. This is similar to how someone may be called 'father', 'husband', 'brother', 'son', etc, but their personal name is the only one that can be correctly identified as their actual designation. In the Tanakh, YHWH is the personal name of the God of Israel, whereas other 'names' are titles which are ascribed to God.
Through the years it became the custom to speak about God as over the master or the "gentleman", for which in the Roman catholic (katholische) Church in the 4° Century agreed with the local rulers to put on a resemblance with the then most important god "Lord" as Baal also was named.
In the Judaisme, one chose the word "Master" or the Hebrew word for "Gentleman" Hashem above the word for "Bale" "Baal", "Lord" in English "Heer" in Dutch. Therefore we still would prefer to better use the word "Master" "Hashem" instead of "Lord" what refers to the idol Baal.
Halakha requires that secondary rules be placed around the primary law, to reduce the chance that the main law will be broken. As such, it is common Jewish practice to restrict the use of the word Adonai to prayer only. In conversation, many Jewish people, even when not speaking Hebrew, will call God "HaShem", השם, which is Hebrew for "the Name" (this appears in Leviticus 24:11).
"And the Yisra’ĕlite woman’s son blasphemed the Name (Hashem), and cursed. So they brought him to Mosheh. Now his mother’s name was Shelomith the daughter of Diḇri, of the tribe of Dan." (Leviticus 24:11 The Scriptures 1998+)
Many Jews extend this prohibition to some of the other titles for the Most High like:
Adonai (אֲדֹנָי) from adon "lord, owner",
Ehyeh-Asher-Ehyeh אהיה אשר אהיה (I am that I am),
El אל (deity),
Elah אֵלָה (awesome),
Eloah אלוהּ ("a god", as opposed to Allah meaning "The God" and in Aramaic (Elaha)),
Elohim אלהים ("He is the Power (singular) over powers (plural)") For these reasons many Trinitarians cite the apparent plurality of elohim as evidence for the basic Trinitarian doctrine of the Trinity. This was a traditional position but there are some modern Christian theologians who consider this to be an exegetical fallacy.
`Elyon עליון ("supreme"),
Roi (El Roi) “seeing". To Hagar, God revealed Himself as “The God Who sees".
Shaddai [ El Shaddai was therefore the "god of Shaddai"] (Shaddai was a late Bronze Age Amorite city on the banks of the Euphrates river, in northern Syria.)Shekhinah שכינה "Sakina سكينة" ( presence or manifestation of God which has descended to "dwell" among humanity)
Yah,YHWH Tzevaot (tzevaot or sabaoth: "hosts" or "armies", Hebrew: צבאות)
HaMakom המקום ("The Omnipresent" (literally, The Place)While other names, or better titles, of God in Judaism are generally restricted to use in a liturgical context, HaShem is used in more casual circumstances.
HaShem is used by Orthodox Jews so as to avoid saying Adonai outside of a ritual context. For example, when some Orthodox Jews make audio recordings of prayer services, they generally substitute HaShem for Adonai; a few others have used Amonai. [Read more about this in: Stanley S. Seidner, "HaShem: Uses through the Ages". Unpublished paper, Rabbinical Society Seminar, Los Angeles, CA, 1987.] On some occasions, similar sounds are used for authenticity, as in the movie Ushpizin, where Abonai Elokenu [sic] is used throughout.
Dutch version / Nederlandse versie: Hashem השם, Hebreeuws voor "de Naam"
Hashem השם, Hebreeuws voor "de Naam"
In judaïsme is de naam van God meer dan een onderscheidende titel; het vertegenwoordigt het Joodse ontstaan van de goddelijke natuur en van de verhouding van God naar de Joodse mensen en naar de wereld.
Om de heiligheid van de naam en titels van God te demonstreren en als een middel om respect en ontzag te tonen voor hen, behandelden de kopiisten van heilige teksten hen met absolute onschendbaarheid wanneer zij deze uitschreven of wanneer zij over die God Zijn Naam of titels spraken.
De verschillende titels voor God in judaïsme vertegenwoordigen God zoals Hij gekend is door zijn eigen openbaringen via de profeten en Schrift stellers evenals door de goddelijke aspecten die zijn toegeschreven aan Hem.
Het probleem met veel mensen is dat zij titels met een naam verwarren. Velen nemen een titel als naam terwijl er slecht één werkelijk Naam is. Voor die ene Naam staat in de Heilige Geschriften het Tetragammaton opgetekend YHWH welk het enige gepaste symbool is voor de "naam van God" in de Tanakh, in de zin dat Abraham of Sarah eigennamen zijn waardoor u een persoon noemt. Zo ook heeft de enige Ware God een Naam die Hij zelf kenbaar heeft gemaakt.
Terwijl woorden zoals Elohim (god of autoriteit), El (Machtige één), Shaddai (Almachtige), Adonai (beheerser, meester), Elyon (de Meest Hoge, de Allerhoogste), Avinu (onze vader), enz. niet namen zijn maar titels, die verschillende aspecten van YHWH naar voren halen en de verschillende rollen aanhalen die God heeft. Dit is gelijkaardig naar hoe iemand "vader", "echtgenoot", "broer", "zoon" kan genoemd worden, enz., maar hun persoonlijke naam is de enige die correct als hun eigenlijke aanwijzing kan geïdentificeerd worden.
In de Tanakh is YHWH Jehovah (Yahweh) de persoonlijke naam van de God van Israël, terwijl andere "namen" titels zijn die zijn toegeschreven naar God.
Doorheen de jaren is er de gewoonte gekomen om over God als de meester of heer te spreken, waarvoor in de Rooms katholische Kerk in de 4° Eeuw overeengekomen werd met de plaatselijke heersers om een gelijkenis op te stellen met de toen voornaamste god "Heer" zoals Baal ook werd genoemd. In het Judaisme verkoos men het woord "Meester" of het Hebreesuwe woord voor "Heer" Hashem boven het woord voor "Baal" "Lord" in het Engels "Heer" in het Nederlands. Daarom zou men nu nog steeds beter het woord "Meester" "Hashem" gebruiken in plaats van "Heer" te zeggen wat verwijst naar de afgod Baal.
Halakha vereist dat secundaire regels worden geplaatst rond de voornaamste wet, om zo de kans te verminderen dat de hoofdwet gebroken zal worden. Aldus is het zo een gemeenschappelijk Joods gebruik om het gebruik van de woord Adonai enkel te beperken tot het gebed.
In gesprek zullen vele Joodse mensen, zelfs wanneer zij geen Hebreeuws spreken, God "HaShem" noemen, die Hebreeuwse term voor "de Naam" is (opgetekend in Leviticus 24:11).
Vele Joden verlengen dit verbod naar sommige van de andere hier onder genoemde titels
Adonai (אֲדֹנָי) afkomstig van adon "landheer, eigenaar", Ehyeh-Asher-Ehyeh אהיה אשר אהיה (Ik ben die ik ben), El אל (godheid/goddelijkheid), Elah אֵלָה (Ontzagwekkende),
Eloah אלוהּ ("een god", tegengesteld aan Allah betekenende "De God" en in het Aramees (Elaha)),
Elohim אלהים ("Hij is de Kracht (enkelvoudig) over krachten (meervoudig)")Om die reden halen de Trinitarians meestal duidelijk de meervoudigheid van elohim aan als bewijs voor hun doctrine van de Heilige Drievuldigheid of Drie-eenheid (Trinity). Dat was een traditionele positie maar er zijn ook enkele moderne Christelijke theologien die het een exegetische dwaling noemen
`Elyon עליון ("opperste"),
HaMakom המקום ("De Omnipresent" "Allomtegenwoordige" (letterlijk, De Ruimte)
Zo zullen Joden ook bijkomende geluiden toevoegen om de uitspraak van een naam te veranderen wanneer zij deze buiten een liturgische context gebruiken. Zo zullen zij de de "h" met een "k" vervangen in titels of namen van God zoals "kel" en "elokim".
Terwijl andere namen of beter titels van God in judaïsme algemeen beperkt worden in een liturgische context te gebruiken, is HaShem in meer ongedwongen omstandigheden gebruikt.
HaShem wordt door Orthodoxe Joden gebruikt om te vermijden Adonai buiten een rituele context te zeggen. Bijvoorbeeld wanneer sommige Orthodoxe Joden audioopnamen van gebeddiensten maken, vervangen zij algemeen HaShem voor Adonai; enkele anderen gebruiken Amonai . [Lees hier over meer in Stanley S. Seidner, "HaShem: Uses through the Ages". Unpublished paper, Rabbinical Society Seminar, Los Angeles, CA, 1987.] Bij sommige gelegenheden, zijn gelijkaardige geluiden voor authenticiteit gebruikt, als in de film Ushpizin , waar overal Abonai Elokenu [sic] is gebruikt.
Om de heiligheid van de naam en titels van God te demonstreren en als een middel om respect en ontzag te tonen voor hen, behandelden de kopiisten van heilige teksten hen met absolute onschendbaarheid wanneer zij deze uitschreven of wanneer zij over die God Zijn Naam of titels spraken.
De verschillende titels voor God in judaïsme vertegenwoordigen God zoals Hij gekend is door zijn eigen openbaringen via de profeten en Schrift stellers evenals door de goddelijke aspecten die zijn toegeschreven aan Hem.
Het probleem met veel mensen is dat zij titels met een naam verwarren. Velen nemen een titel als naam terwijl er slecht één werkelijk Naam is. Voor die ene Naam staat in de Heilige Geschriften het Tetragammaton opgetekend YHWH welk het enige gepaste symbool is voor de "naam van God" in de Tanakh, in de zin dat Abraham of Sarah eigennamen zijn waardoor u een persoon noemt. Zo ook heeft de enige Ware God een Naam die Hij zelf kenbaar heeft gemaakt.
יברכך יהוה וישמרך
יאר יהוה פניו אליך ויחנך
ישא יהוה פניו אליך וישם לך שלום
Terwijl woorden zoals Elohim (god of autoriteit), El (Machtige één), Shaddai (Almachtige), Adonai (beheerser, meester), Elyon (de Meest Hoge, de Allerhoogste), Avinu (onze vader), enz. niet namen zijn maar titels, die verschillende aspecten van YHWH naar voren halen en de verschillende rollen aanhalen die God heeft. Dit is gelijkaardig naar hoe iemand "vader", "echtgenoot", "broer", "zoon" kan genoemd worden, enz., maar hun persoonlijke naam is de enige die correct als hun eigenlijke aanwijzing kan geïdentificeerd worden.
In de Tanakh is YHWH Jehovah (Yahweh) de persoonlijke naam van de God van Israël, terwijl andere "namen" titels zijn die zijn toegeschreven naar God.
Doorheen de jaren is er de gewoonte gekomen om over God als de meester of heer te spreken, waarvoor in de Rooms katholische Kerk in de 4° Eeuw overeengekomen werd met de plaatselijke heersers om een gelijkenis op te stellen met de toen voornaamste god "Heer" zoals Baal ook werd genoemd. In het Judaisme verkoos men het woord "Meester" of het Hebreesuwe woord voor "Heer" Hashem boven het woord voor "Baal" "Lord" in het Engels "Heer" in het Nederlands. Daarom zou men nu nog steeds beter het woord "Meester" "Hashem" gebruiken in plaats van "Heer" te zeggen wat verwijst naar de afgod Baal.
Halakha vereist dat secundaire regels worden geplaatst rond de voornaamste wet, om zo de kans te verminderen dat de hoofdwet gebroken zal worden. Aldus is het zo een gemeenschappelijk Joods gebruik om het gebruik van de woord Adonai enkel te beperken tot het gebed.
In gesprek zullen vele Joodse mensen, zelfs wanneer zij geen Hebreeuws spreken, God "HaShem" noemen, die Hebreeuwse term voor "de Naam" is (opgetekend in Leviticus 24:11).
“ En daar de zoon van de Israëlietische de Naam verwenste en vervloekte, bracht men hem tot Moses. Zijn moeder heette Sjelomit, en was de dochter van Dibri uit de stam van Dan.” (Leviticus 24:11 Canis) "En de zoon van de Israëlische vrouw lasterde de Naam (Hashem) en vervloekte. Daarom brachten zij hem naar Mosheh. Nu was de naam van zijn moeder Shelomith de dochter van Dibri van de stam van Dan." (Leviticus 24:11 De Geschriften)
Vele Joden verlengen dit verbod naar sommige van de andere hier onder genoemde titels
Adonai (אֲדֹנָי) afkomstig van adon "landheer, eigenaar", Ehyeh-Asher-Ehyeh אהיה אשר אהיה (Ik ben die ik ben), El אל (godheid/goddelijkheid), Elah אֵלָה (Ontzagwekkende),
Eloah אלוהּ ("een god", tegengesteld aan Allah betekenende "De God" en in het Aramees (Elaha)),
Elohim אלהים ("Hij is de Kracht (enkelvoudig) over krachten (meervoudig)")Om die reden halen de Trinitarians meestal duidelijk de meervoudigheid van elohim aan als bewijs voor hun doctrine van de Heilige Drievuldigheid of Drie-eenheid (Trinity). Dat was een traditionele positie maar er zijn ook enkele moderne Christelijke theologien die het een exegetische dwaling noemen
`Elyon עליון ("opperste"),
Roi (El Roi) “ziende". Tot Hagar openbaarde God zichzelf als “De God die ziet".
Shaddai [ El Shaddai was de "god van Shaddai"] (een late Brons tijd Amorite stad aan de oevers van de Euphrates rivier, in noord Syria.)
Shekhinah שכינה "Sakina سكينة" ( presence or manifestation of God which has descended to "dwell" among humanity)
Yah, YHWH Tzevaot (tzevaot or sabaoth: "gastheer", "optredende" or "legers", Hebrew: צבאות)
HaMakom המקום ("De Omnipresent" "Allomtegenwoordige" (letterlijk, De Ruimte)
Zo zullen Joden ook bijkomende geluiden toevoegen om de uitspraak van een naam te veranderen wanneer zij deze buiten een liturgische context gebruiken. Zo zullen zij de de "h" met een "k" vervangen in titels of namen van God zoals "kel" en "elokim".
Terwijl andere namen of beter titels van God in judaïsme algemeen beperkt worden in een liturgische context te gebruiken, is HaShem in meer ongedwongen omstandigheden gebruikt.
HaShem wordt door Orthodoxe Joden gebruikt om te vermijden Adonai buiten een rituele context te zeggen. Bijvoorbeeld wanneer sommige Orthodoxe Joden audioopnamen van gebeddiensten maken, vervangen zij algemeen HaShem voor Adonai; enkele anderen gebruiken Amonai . [Lees hier over meer in Stanley S. Seidner, "HaShem: Uses through the Ages". Unpublished paper, Rabbinical Society Seminar, Los Angeles, CA, 1987.] Bij sommige gelegenheden, zijn gelijkaardige geluiden voor authenticiteit gebruikt, als in de film Ushpizin , waar overal Abonai Elokenu [sic] is gebruikt.
Wednesday 2 November 2011
Kerstmis, Katholicisme en heidense feesten
Op 
stond een artikel waar men het ook over de Christelijke feestdagen heeft en de Thora.
Wij gaan niet akkord met alles wat in het artikel staat maar willen het u wel even voorleggen als stof tot nadenken:
Christian holidays are based on the sun/son god Ra which is the secret reason Christians switched to a calendar based on sun cycle, Chri-smass (callout.sun). Sun-Day celebrates the Sun/son god Ra/Yhwh. It also explains the meaning of the words Vatican beti.can = my-house.here and Catho.lic = This-sect.for-me. Together Jews and Christians worship the mysterious Yhwh a.k.a Tho & Ra. Hanukah called the “Holiday of Light”, like Christmas celebrates the “god of Light” (light = Or) the god Ra.
Lees verder:
> Torah is the Lost Book of Thoth
stond een artikel waar men het ook over de Christelijke feestdagen heeft en de Thora.Wij gaan niet akkord met alles wat in het artikel staat maar willen het u wel even voorleggen als stof tot nadenken:
Christian holidays are based on the sun/son god Ra which is the secret reason Christians switched to a calendar based on sun cycle, Chri-smass (callout.sun). Sun-Day celebrates the Sun/son god Ra/Yhwh. It also explains the meaning of the words Vatican beti.can = my-house.here and Catho.lic = This-sect.for-me. Together Jews and Christians worship the mysterious Yhwh a.k.a Tho & Ra. Hanukah called the “Holiday of Light”, like Christmas celebrates the “god of Light” (light = Or) the god Ra.
Lees verder:
A Newly Developed Language Decoder Reveals the Torah is the Lost Book of Thoth Who is Hebrew God Yhwh-Elohim
In his upcoming book the Keys to the library, Joe Lanyadoo reveals a new decoder that offers a new understanding of the Torah, the origin of language and the origin of the human race. Using the decoder reveals that all religious writings tell the same story and were written by the same deity. The Tho-Ra was given to Moses 3500 years ago by its author Yhwh, E.l.h.i.m אֱלֹהִים who is none other than the Egyptian Moon god Thoth, the god of all knowledge and all writing who Lanyadoo claims wrote all religious myths.
> Torah is the Lost Book of Thoth
Letterlijke bijbelvertaling verkozen
Het is fijn te horen dat de meerderheid van diegenen die werkelijk de Bijbel willen lezen en hun Bijbelvertaling ook willen gebruiken om meer over God, zijn Gebod, Zijn Zoon en Zijn Plannen te leren, dat dezen verkiezen om eerder een letterlijke vertaling onder ogen te krijgen dan een vrije vertaling te gebruiken.
LifeWay Research heeft een studie onder 2,000 Amerikaanse Bijbel lezers gevoerd. Om in aanmerking te komen moesten de deelnemers werkelijk ook thuisgebruikers van de Bijbel zijn en niet enkel voor de dienst op zondag.
75% van de respondenten verkozen om getrouwheid van de vertaling.
Bij de vraag of men eerder voor een vrije vertaling ging die de gedachte weergaf of een woord voor woord letterlijke vertaling kozen 61 percent voor de woord-voor-woord vertaling.
Maar betreft de stijl is het opvallend dat toch nog 68% de taal eenvoudiger wil hebben en 81% vindt dat het aangenamer om lezen zou moeten zijn.
46% wenst vast te houden aan de traditionele oude taal terwijl 36% een meer moderne taal wenst te zien.
22% wil een vlottere gewone taal en 26% minder formeel terwijl 40% de formele taal verkiezen en 44% meer een taal voor ernstiger en diepgaande studie.
> Accuracy, Word-for-Word Translation Preferred by most Bible Readers
LifeWay Research heeft een studie onder 2,000 Amerikaanse Bijbel lezers gevoerd. Om in aanmerking te komen moesten de deelnemers werkelijk ook thuisgebruikers van de Bijbel zijn en niet enkel voor de dienst op zondag.
75% van de respondenten verkozen om getrouwheid van de vertaling.
Bij de vraag of men eerder voor een vrije vertaling ging die de gedachte weergaf of een woord voor woord letterlijke vertaling kozen 61 percent voor de woord-voor-woord vertaling.
Maar betreft de stijl is het opvallend dat toch nog 68% de taal eenvoudiger wil hebben en 81% vindt dat het aangenamer om lezen zou moeten zijn.
46% wenst vast te houden aan de traditionele oude taal terwijl 36% een meer moderne taal wenst te zien.
22% wil een vlottere gewone taal en 26% minder formeel terwijl 40% de formele taal verkiezen en 44% meer een taal voor ernstiger en diepgaande studie.
> Accuracy, Word-for-Word Translation Preferred by most Bible Readers
Accuracy, Word-for-Word Translation Preferred by most Bible Readers
Survey: Bible Readers want Accuracy, Word-for-Word Translation
A new study from LifeWay Research reveals some key findings on what distinctives Bible readers desire for their Bible. A total of 2,000 Bible readers participated through a demographically representative online panel, but to qualify, participants had to read the Bible in a typical month either by themselves or as part of a family activity and not merely in a church or corporate group setting.
Most American Bible readers prefer word-for-word translations of the original Greek and Hebrew over thought-for-thought translations and value accuracy over readability.
That is the finding of a new LifeWay Research study of a total of 2,000 Bible readers who participated through a demographically representative online panel. To qualify, participants had to read the Bible in a typical month either by themselves or as part of a family activity and not merely in a church or corporate group setting.
When asked whether they prefer “word-for-word translations, where the original words are translated as exactly as possible” or “thought-for-thought translations, where the translators attempt to reproduce the intent of the original thought rather than translating the exact words,” 61 percent chose word-for-word.
That includes 33 percent who strongly prefer word-for-word translation and 28 percent who somewhat prefer it. In contrast, 20 percent prefer thought-for-thought, including 6 percent with a strong preference and 14 percent who somewhat prefer it. Fourteen percent say both translation philosophies are equally fine, and 5 percent are not sure.
Regarding accuracy, respondents were asked, “In general, what is more important to you in a Bible: total accuracy to the original words, or easy readability?” Three out of four (75 percent) opt for total accuracy, with 43 percent saying accuracy is much more important and 32 percent saying it is somewhat more important.
Fourteen percent say easy readability is somewhat more important, and 8 percent say it is much more important. Three percent are not sure.
“It is interesting to note that Bible sales do not necessarily follow these preferences,” said Scott McConnell, director of LifeWay Research. “Those reading the Bible each month represent only a portion of all Bible purchasers.
“Bible readers can share their preferences for different translation principles but may not be aware of which characteristics are present in specific translations – even the ones that they own. Without specific instruction most readers will not notice when a translation moves away from a literal or word-for-word translation.”
Respondents hold a variety of opinions regarding the style of language they prefer in a Bible translation for personal reading. Among them:
– 68 percent want language to be simpler to understand while 7 percent want it to be more difficult to understand.
– 81 percent say it should be more enjoyable to read while 4 percent prefer it to be more of a chore to read.
– 27 percent favor contemporary language while 46 percent want traditional language.
– 36 percent want more modern language while 37 percent favor more old-fashioned language.
– 19 percent feel understanding the language should require a higher level of education while 49 percent say it should not require a higher level of education.
– 63 percent believe it should be simple for anyone to understand while 14 percent say the language should be meant more for people who have a lot of experience with the Bible.
– 40 percent prefer more formal language while 26 percent say should be more informal.
– 22 percent want language more for casual reading while 44 percent say it should be designed more for in-depth study.
“In the same way drivers want big, powerful, fuel-efficient vehicles, Bible readers want word-for-word translations that are easy to understand,” said McConnell. “As translators try to cross the globe and two millennia, fully accomplishing both is not always possible.”
The survey also asked about translation of God’s name. Though many Bible versions translate God’s name in the Old Testament as “the LORD,” others prefer using what is believed to be the original pronunciation, “Yahweh.”
Nearly eight in 10 Bible readers (79 percent) prefer the traditional translation “the LORD” over the original pronunciation “Yahweh.” That includes 51 percent who strongly prefer “the LORD” and 27 percent who somewhat prefer it. Seven percent somewhat prefer “Yahweh” while 6 percent strongly prefer it. Eight percent are not sure which they favor.
The vast majority of Bible readers do not prefer gender-inclusive translation approaches. A full 82 percent prefer a literal translation of masculine words that describe people in general rather than a more inclusive translation like “humankind” or “person.”
Study participants were told: “Bible translators have to make choices regarding gender issues. For example, the original Greek and Hebrew often uses masculine words such as those literally meaning ‘man’ to describe people in general. Some translators think these should be translated literally as ‘man’ while others think they should be translated into gender-inclusive terms such as ‘humankind,’ ‘human being,’ ‘person’ or ‘one.’ Which do you prefer?”
A majority (53 percent) strongly prefer literal translation while 29 percent somewhat prefer the literal rendering. Only 9 percent somewhat prefer gender-inclusive translation, and 3 percent strongly prefer it. Six percent are not sure.
Bible readers are even more adamant about not making references to God gender-inclusive.
They were told, “Another issue Bible translators face relates to references to God as ‘father’ in the Greek and Hebrew. Some translators think these should be translated literally as ‘father’ while others think they should be translated into gender-inclusive terms such as ‘parent.’ Do you prefer the literal or more gender-inclusive?”
In response, 89 percent want a literal translation of gender-specific references to God, including 68 percent who strongly prefer literal translation and 21 percent who somewhat prefer literal translation. Five percent somewhat prefer gender-inclusive translation, and 2 percent strongly prefer gender-inclusive translation. Four percent are not sure.
“The places in the Bible in which the inspired writers used masculine words for God, a large majority of Bible readers want translators to use masculine words as well,” noted McConnell. “This is true regardless of whether the reader describes their own spiritual beliefs as liberal or conservative.”
Methodology: The LifeWay Research survey was conducted in August 2011 via online panel. A representative sample of U.S. adult population was invited to participate. Two thousand people who read the Bible once a month or more qualified for the study. Only people who read the Bible personally (outside of group activities) or as part of a family activity were included. The sample of 2,000 provides 95 percent confidence that the sampling error does not exceed + 2.2 percent.
- Nashville, Tenn. - PRWEB - October 03, 2011
Hebrew, Aramaic and Bibletranslation
Every academic year we do like to swap Bibletranslation to keep our minds alert to what is written and meant in the Holy Scriptures.
Most of us do not speak Hebrew or even do not know to speak or read the language. Having no knowledge of the language in which most of the Books of the Bible are written does not make it easy to come to the full understanding of those Hebrew words.
We do have to depend on translations which can be very strict in their translation or take a lot of freedom to translate what is written with a few words but gives a whole (long) meaning. Having no vowels or "the" "a" or "an" at certain places can create a certain confusion.
The Hebrew language (/ˈhiːbruː/) (עִבְרִית, Ivrit,
Hebrew pronunciation (help·info)) is a Semitic language of the Northern Central (also called Northwestern) group or Afroasiatic language family, closely related to Phoenician and Moabite, with which it is often placed by scholars in a Canaanite subgroup.
Culturally, is it considered by Jews and other religious groups as the language of the Jewish people, though other Jewish languages had originated among diaspora Jews, and the Hebrew language is also used by non-Jewish groups, such as the Samaritans. Most of the Samaritans went to use modern Hebrew or Arabic as their vernacular.
Spoken in ancient times in Palestine, Hebrew was supplanted by the western dialect of Aramaic which Jeshua (Jesus) also spoke, during the 3rd century BCE; the language continued to be used as a liturgical and literary language, however. It was revived as a spoken language in the 19th and 20th centuries CE and is the official language of Israel.
The history of the Hebrew language is usually divided into three major periods:
1.Biblical Hebrew is often looked at as a dialetic form of Classical Hebrew The Biblical Hebrew according to scholars flourished around the 6th century BCE, around the time of the Babylonian exile. Classical Hebrew was used until c. 3rd century BCE, in which most of the core of the Torah (the first five books of the Hebrew Bible) or Old Testament is written. For this reason, Hebrew has been referred to by Jews as Leshon HaKodesh (לשון הקודש), "The Holy Language", since ancient times.
2. Mishnaic or rabbinic Hebrew, the language of the Mishna (a collection of Jewish traditions), written c. CE 200 (this form of Hebrew was never used among the people as a spoken language);
and 3. Modern Hebrew, derived from the word "ʕibri" (plural "ʕibrim") one of several names for the Jewish people, the language of Israel in modern times.
In the Bible, the Hebrew language is called Yәhudit (יהודית) because Judah (Yәhuda) was the surviving kingdom at the time of the quotation, late 8th century BCE (Isaiah 36, 2 Kings 18). In Isaiah 19:18, it is also called the "Language of Canaan" (שְׂפַת כְּנַעַן).
Scholars generally agree that the oldest form of Hebrew is that of some of the Old Testament poems, especially the "Song of Deborah" in chapter 5 of Judges. The sources of borrowed words first appearing during this period include the other Canaanite languages, as well as Akkadian and Aramaic. Hebrew also contains a small number of Sumerian words borrowed from an Akkadian source. Few traces of dialects exist in Biblical Hebrew, but scholars believe this to be the result of Masoretic editing of the text. In addition to the Old Testament, a small number of inscriptions in Hebrew of the biblical period are extant; the earliest of these is a short inscription in Phoenician characters dating from the 9th century BC. During the early Mishnaic period, some of the guttural consonants of Biblical Hebrew were combined or confused with one another, and many words, among them a number of adverbs, prepositions, and conjunctions, were borrowed from Aramaic. Hebrew also borrowed a number of Greek, Latin, and Persian words. Use of the language declined from the 9th century until the 18th century. Modern Hebrew, based on the biblical language, contains many innovations designed to meet modern needs; it is the only colloquial speech based on a written language. The pronunciation is a modification of that used by Jhe Sefardic (Hispano-Portuguese) Jews rather than that of the Ashkenazic (East European) Jews. The old guttural consonants are' not clearly distinguished or are lost, except by Oriental Jews. The syntax is based on that of the Mishna. Characteristic of Hebrew of all stages is the use of word roots consisting of three consonants, to which vowels are added to derive words of different parts of speech and meaning. The language is written from right to left in a Semitic script of 22 letters.
Hebrew alphabet, either of two distinct Semitic alphabets-the Early Hebrew and the Classical, or Square, Hebrew. Early Hebrew was the alphabet used by the Jewish nation in the period before the Babylonian Exile -i.e., prior to the 6th century BCE - although some inscriptions in this alphabet may be of a later date.
Several hundred inscriptions exist. As is usual in early alphabets, Early Hebrew exists in a variety of local variants and also shows development over time; the oldest example of Early Hebrew writing, the Gezer Calendar, dates from the 10th century BCE, and the writing used varies little from the earliest North Semitic alphabets. The Early Hebrew alphabet, like the modern Hebrew variety, had 22 letters, with only consonants represented, and was written from right to left; but the early alphabet is more closely related in letter form to the Phoenician than to the modern Hebrew. Its only surviving descendant is the Samaritan alphabet, still used by a few hundred Samaritan Jews.
Between the 6th and 2nd centuries BCE, Classical, or Square, Hebrew gradually displaced the Aramaic alphabet, which had replaced Early Hebrew in Palestine. Square Hebrew became established in the 2nd-1st centuries BCE and developed into the modern Hebrew alphabet over the next 1,500 years. It was apparently derived from the Aramaic alphabet rather than from Early Hebrew but was nonetheless strongly influenced by the Early Hebrew script.
Classical Hebrew showed three distinct forms by the 10th century CE: Square Hebrew, a formal or book hand; rabbinical or "Rashi-writing," employed by medieval Jewish scholars; and various local cursive scripts, of which the Polish-German type became the modern cursive form.
Dead Sea Scroll Hebrew from the 3rd century BCE to the 1st century CE, corresponding to the Hellenistic and Roman Periods before the destruction of the Temple in Jerusalem and represented by the Qumran Scrolls that form most (but not all) of the Dead Sea Scrolls. Commonly abbreviated as DSS Hebrew, also called Qumran Hebrew. The Imperial Aramaic script of the earlier scrolls in the 3rd century BCE evolved into the Hebrew square script of the later scrolls in the 1st century CE, also known as ketav Ashuri (Assyrian script), still in use today.
The son of Myriam (Mary/Maria) and Joseph (Josef/Jozef) from the tribe of Daniel, also known as Jeshua, Jesus Christ the Messiah, spoke the Aramaic language which also belongs to the Semitic languages of the Northern Central or Northwestern group or to the Afroasiatic language phylum.The name of the language is based on the name of Aram, an ancient region in central Syria.(Oxford English dictionary, http://oed.com/viewdictionaryentry/Entry/10127)
During its 3,000-year written history, Aramaic has served variously as a language of administration of empires and as a language of divine worship. It was the day-to-day language of Israel in the Second Temple period (539 BCE – 70 CE) The difficulty with this language is that Aramaic's long history and diverse and widespread use has led to the development of many divergent varieties which are sometimes called as dialects, though they are quite distinct languages. Therefore, there is no one singular Aramaic language.
In the 7th and 6th centuries BCE, it gradually supplanted Akkadian as the lingua franca of the Near East and later became the official language of the Persian Empire. Aramaic replaced Hebrew as the language of the Jews; portions of the Old Testament books of Daniel and Ezra are written in Aramaic, as are the Babylonian and, Jerusalem Talmuds.
Jesus and the Apostles also spoke this language. Its period of greatest influence extended from c. 300 BC until c. AD 650; it was supplanted by Arabic.
In the early Christian era, Aramaic divided into East and West varieties. West Aramaic dialects include Nabataean (formerly spoken in parts of Arabia), Palmyrene (spoken in Palmyra, which was northeast of Damascus), Palestinian-Christian, and Judeo-Aramaic. West Aramaic is still spoken in a small number of villages in Lebanon. East Aramaic includes Syriac, Mandaean, Eastern Neo-Assyrian, and the Aramaic of the Babylonian Talmud.
One of the most important of these is Syriac, which was the language of an extensive literature between the 3rd and 7th centuries. Mandaean was the dialect of a Gnostic sect centred in lower Mesopotamia. East Aramaic is still spoken by a few small groups of Jacobite and Nestorian Christians in the Middle East.
Modern Aramaic is spoken today as a first language by many scattered, predominantly small, and largely isolated communities of differing Christian, Jewish and Mandean ethnic groups of West Asia. (Heinrichs 1990: xi–xv; Beyer 1986: 53.)
Today we can find it by the Assyrians (also known as Chaldo-Assyrians) in the form of Assyrian Neo-Aramaic and Chaldean Neo-Aramaic.
Looking into those ancient languages we do want to follow their way of thinking, understanding how the thoughts are blended into words and phrases full of verbatim and proverbs which we do have to try to see and understand in the light of the way of thinking at that time.
To give a simple example, a few weeks ago when somebody said he was "mad about his apartment" the American listener thought he had become crazy or out of mind because of his apartment. Though the speaker meant just the opposite, namely that he was in love with his apartment. He did not detest it in such a way that he became insane of it, but he came into the clouds living there. (Not meaning that he really went up into the clouds, high in sky.) I use this simple example in the hope everyone can understand how we have to follow the way of saying and have to be careful not to take a proverb literally. Because that happens a lot today when folks read the Bible. As Bible readers we have to transpose ourselves in the time when it was written and how the people thought at that time.
Further we have to take into account how we are going to or how Bible-translators did translate the The Hebrew alphabet (Hebrew: אָלֶף־בֵּית עִבְרִי, Alephbet 'Ivri).
By using the Jewish script, square script, block script, or more historically, the Assyrian script, it has to be taken into account how it is spoken out and how one word is written against an other. Best it can be compared to other Jewish languages, most notably Yiddish, Ladino, and Judeo-Arabic.
There have been two script forms in use. The original old Hebrew script is known as the paleo-Hebrew script (which has been largely preserved, in an altered form, in the Samaritan script), while the present "square" form of the Hebrew alphabet is a stylized form of the Aramaic script, which has its alphabet adapted from the Phoenician alphabet and became distinctive from it by the 8th century BCE. The letters all represent consonants, some of which are matres lectionis, which also indicate long vowels.
The Aramaic alphabet is historically significant, since virtually all modern Middle Eastern writing systems use a script that can be traced back to it, as well as numerous Altaic writing systems of Central and East Asia. This is primarily due to the widespread usage of the Aramaic language as both a lingua franca and the official language of the Neo-Assyrian, and its successor, the Achaemenid Empire. Among the scripts in modern use, the Hebrew alphabet bears the closest relation to the Imperial Aramaic script of the 5th century BCE, with an identical letter inventory and, for the most part, nearly identical letter shapes.
Aramaic alphabet, major writing system in the Near East in the latter half of the 1st millennium BC. Derived from the North Semitic script, the Aramaic alphabet was developed in the 10th and 9th centuries BC and rose into prominence after the conquest of the Aramaean states by Assyria in the 9th and 8th centuries BC. The Aramaic language and script were used as a lingua franca over all of the Near East, and documents and inscriptions in the Aramaic alphabet have been found in Greece, Afghanistan, India, northern Arabia, and Egypt. The oldest inscription in Aramaic script yet discovered dates from approximately 850 BC.
The Aramaic alphabet is a writing system of 22 letters, all indicating consonants, and it is written from right to left. It is ancestral to Square Hebrew and the modern Hebrew alphabet, the Nabataean and modern Arabic scripts, the Palmyrene alphabet, and the Syriac, as well as hundreds of other writing systems used at some time in Asia east of Syria. Aramaic also has been influential in the development of such alphabets as the Georgian, Armenian, and Glagolitic.
Various "styles" (in current terms, "fonts") of representation of the letters exist. There is also a cursive Hebrew script, which has also varied over time and place.
When we want to use names of persons and places we should carefully look how they are written and spoken. When we transfer certain letters into our language into a consonant we should do that for all the words the same way. In English translations we can often find irregularities in that. For example do we not find Yona, but Jonah, Joshua, and Jeruzalem for Yerusalem, but for Yeshua they write Jesus and for Yahuhwah they suddenly go from three syllables to two syllable and write for the Yod an Ypsolom giving God the Name Yahweh instead of the better translation, keeping to the three original syllables, Jehovah and speaking it better not as Americans with an "Dzee" but with an "Yea".
This year we shall become more confronted with those Aramaic names and also will see that in the original writings of the Scriptures they used different words for slightly different things. In such a way we shall wonder if we not better take those different meanings also in our language as different words so that we clearly shall be able to see if there is been spoken off of a direct pupil of Jeshua (Jesus), or one of the many disciples or the special pupils or sent ones (Shlichim) or one of the seventy.
By checking if the Beth, Daleth, Gimel Heth, Kaf, Qof and the vowels tërë and bireq are translated into the other languages we shall see where there was no consistency and which one we better should follow.
We do know that within a Hebrew name the aleph represents a smooth breathing, and for practical purposes may be considerd a 'silent' letter, but because it gives a softer sound than without putting the 'h' on top of it we do prefer to use the 'h' as well in Dutch, though the Language Commision gives it without an 'h'. The Governemental Dutch language regulation, by the Dutch Language Union and the Spellingraad (Spelling Committee and Dutch Spelling Council) indicate that we should write Jehova in Dutch for the Hebrew Name of God, but there we prefer to use the International used form of Jehovah to have uniformity on our websites in the different languages (and giving more possibilities to have it spoken out as in Hebrew with the soft h-ending. )
For this article is made use of the Encyclopaedia Britannica where you can find more:
Encyclopaedia Britannica Macropaedia: Major re/. 1:621 b ·alphabetical order antiquity 1:619d . Semitic calligraphy development 3:662b . signs and English equivalent, table 3 8:594 . vowel indication methods 19: 1038c; table 1035 . Yiddish adaptation 8:26c
alphabet origins and standardization 1:621 b; table 620 . alphabet and English equivalent, table 3 8:594 'alphabetical order antiquity 1:619d ·English vocabulary borrowings 6:879a ·Hamito-Semitic languages map 8:590 ·Israel's revival of common language 9: 105ge ·Jewish liturgical use and status 10:297c . Karaite impetus to 9th-century studies 10:318f ·medieval belief in aboriginality 10:643h ·naming patterns 12: 818f ·origins, development, and literary use 10: 196d 'preservation and educational respect 6: 322f 'punctuation and pointing since 800s 15:276g 'relationships, writing, and phonology 8:592d passim to 595c . sacral status as biblical language 7:60h 'U.S. parochial education curriculum 6:42ge ·Yiddish formative influences 8:25h
See also Syriac language. 'ancient spread and influence 17:942g +
Major re/. 1:619h . calligraphy style and development 3:662b ·Iranian varieties and adaptations 9:456d . origins, spread, and influence 17:942g ·vowel indication methods 19: 1038c; table 1035
RELATED ENTRIES in the Ready Reference and Index: Armenian alphabet; Brahml; Georgian alphabets; Greek alphabet; Hebrew alphabet; Kharo~!l; Klik Turki alphabet; Nabataean alphabet; Pahlavi alphabet; Palmyric alphabet; Samaritan alphabet; Syriac alphabet
Most of us do not speak Hebrew or even do not know to speak or read the language. Having no knowledge of the language in which most of the Books of the Bible are written does not make it easy to come to the full understanding of those Hebrew words.
We do have to depend on translations which can be very strict in their translation or take a lot of freedom to translate what is written with a few words but gives a whole (long) meaning. Having no vowels or "the" "a" or "an" at certain places can create a certain confusion.
The Hebrew language (/ˈhiːbruː/) (עִבְרִית, Ivrit,
Hebrew pronunciation (help·info)) is a Semitic language of the Northern Central (also called Northwestern) group or Afroasiatic language family, closely related to Phoenician and Moabite, with which it is often placed by scholars in a Canaanite subgroup.Culturally, is it considered by Jews and other religious groups as the language of the Jewish people, though other Jewish languages had originated among diaspora Jews, and the Hebrew language is also used by non-Jewish groups, such as the Samaritans. Most of the Samaritans went to use modern Hebrew or Arabic as their vernacular.
Spoken in ancient times in Palestine, Hebrew was supplanted by the western dialect of Aramaic which Jeshua (Jesus) also spoke, during the 3rd century BCE; the language continued to be used as a liturgical and literary language, however. It was revived as a spoken language in the 19th and 20th centuries CE and is the official language of Israel.
The history of the Hebrew language is usually divided into three major periods:
1.Biblical Hebrew is often looked at as a dialetic form of Classical Hebrew The Biblical Hebrew according to scholars flourished around the 6th century BCE, around the time of the Babylonian exile. Classical Hebrew was used until c. 3rd century BCE, in which most of the core of the Torah (the first five books of the Hebrew Bible) or Old Testament is written. For this reason, Hebrew has been referred to by Jews as Leshon HaKodesh (לשון הקודש), "The Holy Language", since ancient times.
2. Mishnaic or rabbinic Hebrew, the language of the Mishna (a collection of Jewish traditions), written c. CE 200 (this form of Hebrew was never used among the people as a spoken language);
and 3. Modern Hebrew, derived from the word "ʕibri" (plural "ʕibrim") one of several names for the Jewish people, the language of Israel in modern times.
In the Bible, the Hebrew language is called Yәhudit (יהודית) because Judah (Yәhuda) was the surviving kingdom at the time of the quotation, late 8th century BCE (Isaiah 36, 2 Kings 18). In Isaiah 19:18, it is also called the "Language of Canaan" (שְׂפַת כְּנַעַן).
Scholars generally agree that the oldest form of Hebrew is that of some of the Old Testament poems, especially the "Song of Deborah" in chapter 5 of Judges. The sources of borrowed words first appearing during this period include the other Canaanite languages, as well as Akkadian and Aramaic. Hebrew also contains a small number of Sumerian words borrowed from an Akkadian source. Few traces of dialects exist in Biblical Hebrew, but scholars believe this to be the result of Masoretic editing of the text. In addition to the Old Testament, a small number of inscriptions in Hebrew of the biblical period are extant; the earliest of these is a short inscription in Phoenician characters dating from the 9th century BC. During the early Mishnaic period, some of the guttural consonants of Biblical Hebrew were combined or confused with one another, and many words, among them a number of adverbs, prepositions, and conjunctions, were borrowed from Aramaic. Hebrew also borrowed a number of Greek, Latin, and Persian words. Use of the language declined from the 9th century until the 18th century. Modern Hebrew, based on the biblical language, contains many innovations designed to meet modern needs; it is the only colloquial speech based on a written language. The pronunciation is a modification of that used by Jhe Sefardic (Hispano-Portuguese) Jews rather than that of the Ashkenazic (East European) Jews. The old guttural consonants are' not clearly distinguished or are lost, except by Oriental Jews. The syntax is based on that of the Mishna. Characteristic of Hebrew of all stages is the use of word roots consisting of three consonants, to which vowels are added to derive words of different parts of speech and meaning. The language is written from right to left in a Semitic script of 22 letters.
Hebrew alphabet, either of two distinct Semitic alphabets-the Early Hebrew and the Classical, or Square, Hebrew. Early Hebrew was the alphabet used by the Jewish nation in the period before the Babylonian Exile -i.e., prior to the 6th century BCE - although some inscriptions in this alphabet may be of a later date.
Several hundred inscriptions exist. As is usual in early alphabets, Early Hebrew exists in a variety of local variants and also shows development over time; the oldest example of Early Hebrew writing, the Gezer Calendar, dates from the 10th century BCE, and the writing used varies little from the earliest North Semitic alphabets. The Early Hebrew alphabet, like the modern Hebrew variety, had 22 letters, with only consonants represented, and was written from right to left; but the early alphabet is more closely related in letter form to the Phoenician than to the modern Hebrew. Its only surviving descendant is the Samaritan alphabet, still used by a few hundred Samaritan Jews.
Between the 6th and 2nd centuries BCE, Classical, or Square, Hebrew gradually displaced the Aramaic alphabet, which had replaced Early Hebrew in Palestine. Square Hebrew became established in the 2nd-1st centuries BCE and developed into the modern Hebrew alphabet over the next 1,500 years. It was apparently derived from the Aramaic alphabet rather than from Early Hebrew but was nonetheless strongly influenced by the Early Hebrew script.
Classical Hebrew showed three distinct forms by the 10th century CE: Square Hebrew, a formal or book hand; rabbinical or "Rashi-writing," employed by medieval Jewish scholars; and various local cursive scripts, of which the Polish-German type became the modern cursive form.
Dead Sea Scroll Hebrew from the 3rd century BCE to the 1st century CE, corresponding to the Hellenistic and Roman Periods before the destruction of the Temple in Jerusalem and represented by the Qumran Scrolls that form most (but not all) of the Dead Sea Scrolls. Commonly abbreviated as DSS Hebrew, also called Qumran Hebrew. The Imperial Aramaic script of the earlier scrolls in the 3rd century BCE evolved into the Hebrew square script of the later scrolls in the 1st century CE, also known as ketav Ashuri (Assyrian script), still in use today.
The son of Myriam (Mary/Maria) and Joseph (Josef/Jozef) from the tribe of Daniel, also known as Jeshua, Jesus Christ the Messiah, spoke the Aramaic language which also belongs to the Semitic languages of the Northern Central or Northwestern group or to the Afroasiatic language phylum.The name of the language is based on the name of Aram, an ancient region in central Syria.(Oxford English dictionary, http://oed.com/viewdictionaryentry/Entry/10127)
During its 3,000-year written history, Aramaic has served variously as a language of administration of empires and as a language of divine worship. It was the day-to-day language of Israel in the Second Temple period (539 BCE – 70 CE) The difficulty with this language is that Aramaic's long history and diverse and widespread use has led to the development of many divergent varieties which are sometimes called as dialects, though they are quite distinct languages. Therefore, there is no one singular Aramaic language.
In the 7th and 6th centuries BCE, it gradually supplanted Akkadian as the lingua franca of the Near East and later became the official language of the Persian Empire. Aramaic replaced Hebrew as the language of the Jews; portions of the Old Testament books of Daniel and Ezra are written in Aramaic, as are the Babylonian and, Jerusalem Talmuds.
Jesus and the Apostles also spoke this language. Its period of greatest influence extended from c. 300 BC until c. AD 650; it was supplanted by Arabic.
In the early Christian era, Aramaic divided into East and West varieties. West Aramaic dialects include Nabataean (formerly spoken in parts of Arabia), Palmyrene (spoken in Palmyra, which was northeast of Damascus), Palestinian-Christian, and Judeo-Aramaic. West Aramaic is still spoken in a small number of villages in Lebanon. East Aramaic includes Syriac, Mandaean, Eastern Neo-Assyrian, and the Aramaic of the Babylonian Talmud.
One of the most important of these is Syriac, which was the language of an extensive literature between the 3rd and 7th centuries. Mandaean was the dialect of a Gnostic sect centred in lower Mesopotamia. East Aramaic is still spoken by a few small groups of Jacobite and Nestorian Christians in the Middle East.
Modern Aramaic is spoken today as a first language by many scattered, predominantly small, and largely isolated communities of differing Christian, Jewish and Mandean ethnic groups of West Asia. (Heinrichs 1990: xi–xv; Beyer 1986: 53.)
Today we can find it by the Assyrians (also known as Chaldo-Assyrians) in the form of Assyrian Neo-Aramaic and Chaldean Neo-Aramaic.
Looking into those ancient languages we do want to follow their way of thinking, understanding how the thoughts are blended into words and phrases full of verbatim and proverbs which we do have to try to see and understand in the light of the way of thinking at that time.
To give a simple example, a few weeks ago when somebody said he was "mad about his apartment" the American listener thought he had become crazy or out of mind because of his apartment. Though the speaker meant just the opposite, namely that he was in love with his apartment. He did not detest it in such a way that he became insane of it, but he came into the clouds living there. (Not meaning that he really went up into the clouds, high in sky.) I use this simple example in the hope everyone can understand how we have to follow the way of saying and have to be careful not to take a proverb literally. Because that happens a lot today when folks read the Bible. As Bible readers we have to transpose ourselves in the time when it was written and how the people thought at that time.
Further we have to take into account how we are going to or how Bible-translators did translate the The Hebrew alphabet (Hebrew: אָלֶף־בֵּית עִבְרִי, Alephbet 'Ivri).
By using the Jewish script, square script, block script, or more historically, the Assyrian script, it has to be taken into account how it is spoken out and how one word is written against an other. Best it can be compared to other Jewish languages, most notably Yiddish, Ladino, and Judeo-Arabic.
There have been two script forms in use. The original old Hebrew script is known as the paleo-Hebrew script (which has been largely preserved, in an altered form, in the Samaritan script), while the present "square" form of the Hebrew alphabet is a stylized form of the Aramaic script, which has its alphabet adapted from the Phoenician alphabet and became distinctive from it by the 8th century BCE. The letters all represent consonants, some of which are matres lectionis, which also indicate long vowels.
The Aramaic alphabet is historically significant, since virtually all modern Middle Eastern writing systems use a script that can be traced back to it, as well as numerous Altaic writing systems of Central and East Asia. This is primarily due to the widespread usage of the Aramaic language as both a lingua franca and the official language of the Neo-Assyrian, and its successor, the Achaemenid Empire. Among the scripts in modern use, the Hebrew alphabet bears the closest relation to the Imperial Aramaic script of the 5th century BCE, with an identical letter inventory and, for the most part, nearly identical letter shapes.
Aramaic alphabet, major writing system in the Near East in the latter half of the 1st millennium BC. Derived from the North Semitic script, the Aramaic alphabet was developed in the 10th and 9th centuries BC and rose into prominence after the conquest of the Aramaean states by Assyria in the 9th and 8th centuries BC. The Aramaic language and script were used as a lingua franca over all of the Near East, and documents and inscriptions in the Aramaic alphabet have been found in Greece, Afghanistan, India, northern Arabia, and Egypt. The oldest inscription in Aramaic script yet discovered dates from approximately 850 BC.
The Aramaic alphabet is a writing system of 22 letters, all indicating consonants, and it is written from right to left. It is ancestral to Square Hebrew and the modern Hebrew alphabet, the Nabataean and modern Arabic scripts, the Palmyrene alphabet, and the Syriac, as well as hundreds of other writing systems used at some time in Asia east of Syria. Aramaic also has been influential in the development of such alphabets as the Georgian, Armenian, and Glagolitic.
Various "styles" (in current terms, "fonts") of representation of the letters exist. There is also a cursive Hebrew script, which has also varied over time and place.
When we want to use names of persons and places we should carefully look how they are written and spoken. When we transfer certain letters into our language into a consonant we should do that for all the words the same way. In English translations we can often find irregularities in that. For example do we not find Yona, but Jonah, Joshua, and Jeruzalem for Yerusalem, but for Yeshua they write Jesus and for Yahuhwah they suddenly go from three syllables to two syllable and write for the Yod an Ypsolom giving God the Name Yahweh instead of the better translation, keeping to the three original syllables, Jehovah and speaking it better not as Americans with an "Dzee" but with an "Yea".
This year we shall become more confronted with those Aramaic names and also will see that in the original writings of the Scriptures they used different words for slightly different things. In such a way we shall wonder if we not better take those different meanings also in our language as different words so that we clearly shall be able to see if there is been spoken off of a direct pupil of Jeshua (Jesus), or one of the many disciples or the special pupils or sent ones (Shlichim) or one of the seventy.
By checking if the Beth, Daleth, Gimel Heth, Kaf, Qof and the vowels tërë and bireq are translated into the other languages we shall see where there was no consistency and which one we better should follow.
We do know that within a Hebrew name the aleph represents a smooth breathing, and for practical purposes may be considerd a 'silent' letter, but because it gives a softer sound than without putting the 'h' on top of it we do prefer to use the 'h' as well in Dutch, though the Language Commision gives it without an 'h'. The Governemental Dutch language regulation, by the Dutch Language Union and the Spellingraad (Spelling Committee and Dutch Spelling Council) indicate that we should write Jehova in Dutch for the Hebrew Name of God, but there we prefer to use the International used form of Jehovah to have uniformity on our websites in the different languages (and giving more possibilities to have it spoken out as in Hebrew with the soft h-ending. )
For this article is made use of the Encyclopaedia Britannica where you can find more:
Encyclopaedia Britannica Macropaedia: Major re/. 1:621 b ·alphabetical order antiquity 1:619d . Semitic calligraphy development 3:662b . signs and English equivalent, table 3 8:594 . vowel indication methods 19: 1038c; table 1035 . Yiddish adaptation 8:26c
alphabet origins and standardization 1:621 b; table 620 . alphabet and English equivalent, table 3 8:594 'alphabetical order antiquity 1:619d ·English vocabulary borrowings 6:879a ·Hamito-Semitic languages map 8:590 ·Israel's revival of common language 9: 105ge ·Jewish liturgical use and status 10:297c . Karaite impetus to 9th-century studies 10:318f ·medieval belief in aboriginality 10:643h ·naming patterns 12: 818f ·origins, development, and literary use 10: 196d 'preservation and educational respect 6: 322f 'punctuation and pointing since 800s 15:276g 'relationships, writing, and phonology 8:592d passim to 595c . sacral status as biblical language 7:60h 'U.S. parochial education curriculum 6:42ge ·Yiddish formative influences 8:25h
See also Syriac language. 'ancient spread and influence 17:942g +
Major re/. 1:619h . calligraphy style and development 3:662b ·Iranian varieties and adaptations 9:456d . origins, spread, and influence 17:942g ·vowel indication methods 19: 1038c; table 1035
RELATED ENTRIES in the Ready Reference and Index: Armenian alphabet; Brahml; Georgian alphabets; Greek alphabet; Hebrew alphabet; Kharo~!l; Klik Turki alphabet; Nabataean alphabet; Pahlavi alphabet; Palmyric alphabet; Samaritan alphabet; Syriac alphabet
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