Aramajk ta' Ġesù: Differenza bejn il-verżjonijiet

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Reviżjoni ta' 22:22, 11 Frar 2013

Ġeneralment l-istudjużi jaqblu li Ġesù u d-dixxipli tiegħu kienu jitkellmu bl- Aramajk, l-ilsien komuni tal- Palestina fl-ewwel seklu WK, x’aktarx djalett Galilej differenti minn dak ta’ Ġerusalemm.^[1]

Sfond kulturali u lingwistiku

L-Aramajk kien l-ilsien komuni tal- Mediterran tal-Lvant matul u wara l-imperu tan-Neo-Assirjan, l-imperu Neo-Babilonjani u l-imperu Achaemenid (722 QK – 330 QK) u baqgħet lingwa komuni fir-reġjun fl-ewwel seklu WK. Minkejja li l-importanza tal-Grieg kienet qiegħda tikber, l-użu tal- Aramajk kien ukoll qiegħed jinfirex, u kellu jsir dominanti fost il-Lhud tal- Art Imqaddsa u l-artijiet l-oħra tal- Lvant Nofsani madwar il-200 WK^[2] u kellu jibqa’ hekk sal-Konkwista Għarbija fis-seklu 7.

Frażijiet Aramajċi fit-Testment il-Ġdid Grieg

Fit-Testment il-Ġdid Grieg insibu xi kliem Semitiku trażliterat. Meta t-test stess jirreferi għall-lingwa ta' glossi Semitiċi bħal dawn, juża kelma li tfisser "Ebrajk"/"Lhudi",^[3] imma dan it-terminu sikwit jiġi applikat għal kliem u frażijiet li żgur huma bl-Aramajk;^[4]^[5] għal din ir-raġuni, f'traduzzjonijiet riċenti ġie spiss interpretat li jfisser "il-vernakular (Aramajk) tal-lhud".^[6] Is-"Semitiżmi" huma prinċipalment kliem attribwit lil Ġesù minn Mark, u forsi għalhekk għandu sinjifikat speċjali.

Hemm minoranza żgħira ħafna li jemmnu li t-Testment il-Ġdid kollu jew fil-parti l-kbira oriġinarjament inkiteb bl-Aramajk. Il-parti l-kbira tal-istudjużi moderni jiċħdu din il-pożizzjoni. Minflok, il-kunsens fost il-maġġoranza tal-akkademiċi hu li għalkemm x'aktarx ħafna hemm saffi Aramajċi jew materjal ta' fonti bl-Aramajk li jservu bħala sisien ta' xi partijiet tat-Testment il-Ġdid, il-kotba kif nafuhom illum ġew kompilati u redatti bl-ilsien Grieg.

Talitha kum (Ταλιθα κουμ)

Mark 5:41

Qabdilha idha, u qalilha: "Talitha, kum!" jiġifieri: "Tfajla, qiegħed ngħidlek, qum!"

Dan il-vers jagħti frażi bl-Aramajk, attribwit li Ġesù meta qajjem tfajla mill-mewt, b'trażliterazzjoni bil-Grieg, bħala, as ταλιθα κουμ.

Xi mauskritti Griegi (Codex Sinaiticus, Vaticanus) tal-Evanġelju ta' Mark jagħtu din il-forma, imma oħrajn (Codex Alexandrinus, it-test magħruf bħala t-Test Maġġoritarju u l-Vulgata Latina) jagħtu kumi minflok.

L-Aramajk hu ţlīthā qūm. Il-kelma ţlīthā hi l-forma femminili tal-kelma ţlē, li tfisser "żagħżugħ". Qūm bl-Aramajk hi l-istess bħall-Malti Qum. Fl-Imperattiv femminil singulari, kienet oriġinarjament 'qūmī'. Però, hemm xhieda li fl-ilsien mitkellem l-ī tal-aħħar kienet taqa' u ma kienx hemm differenza bejn il-maskil u l-femminil. Allura l-eqdem manuskritti użaw ortografija Griega li timxi mal-pronunzja, waqt li ż-żieda ta' kienet saret minn kopjatur akkademiku ż-żejjed.

Miktuba bl-Aramajk, tista' tkun טליתא קומי jew טלתא קומי.

Effatha (Εφφαθα)

Mark 7:34

Imbagħad refa' għajnejh lejn is-sema, tniehed tnehida, u qallu: "Effatha?" jiġifieri,"Infetaħ!"

Għal darba oħra. il-kelma Aramajka hi mogħtija f'trażlittazzjoni, imma dil-kelma hi iżjed ikkomplikata. Bil-Grieg, il-kelma Aramajka hi miktuba εφφαθα. Din tista' tkun mill-Aramajk 'ethpthaḥ', l-imperattiv passiv tal-verb 'pthaḥ', 'fetaħ', billi it-'th' tista' tassimila fl-Aramajk tal-Punent. il-'ḥ' gutturali sikwit kienet titħalla barra f'trażlitterazzjonijiet Griegi fis-Septwaġinta u fid-djalett tal-Galilea kienet tiħfif.^[7]

Miktuba bl-Aramajk, tista' tkun אתפתח jew אפתח.

Abbà (Αββα)

Mark 14:36

U qal: "Abbà, Missier, kollox jista' jkun għalik; biegħed minni dan il-kalċi! Iżda mhux li rrid jien, imma li trid int."

Abbà ('abbā) hi kelma Aramajka li daħlet fit-Testment il-Qadim Grieg bħala isem (2Chr 29:1). Din il-kelma hi komuni fil-Lhudi Mishnaic u għadha tintuża fl-Ebrajk modern. ^[8] fit-test tal-evanġelju warajha eżatt hemm il-kelma bil-Grieg li tfisser l-istess, Πατηρ mingħajr ma jingħad li din traduzzjoni. Il-kliem Abbà, Missier jerġgħu jidhru fl-Ittra lir-Rumani 8:15 u fl-Ittra lill-Galatin 4:6.

Miktuba bl-Aramajk tiġi אבא.

Ta' min jinnota li Barabbas hi l-forma Hellenization tal-Aramajk Bar Abba (בר אבא), letteralment, "Iben il-Missier".

Referenzi

^ Allen C. Myers, ed. (1987). ‘’Aramaic’’. The Eerdmans Bible Dictionary. Grand Rapids, MI: William B. Eerdmans. p. 72. ISBN 0-8028-2402-1. "It is generally agreed that Aramaic was the common language of Palestine in the first century AD. Jesus and his disciples spoke the Galilean dialect, which was distinguished from that of Jerusalem (Matt. 26:73)"
^ Sáenz-Badillos, Ángel; Elwolde, John (1996), ‘’A history of the Hebrew language’’, pp. 170–71, "There is general agreement that two main periods of RH (Rabbinical Hebrew) can be distinguished. The first, which lasted until the close of the Tannaitic era (around 200 CE), is characterized by RH as a spoken language gradually developing into a literary medium in which the Mishnah, Tosefta, baraitot and Tannaitic midrashim would be composed. The second stage begins with the Amoraim, and sees RH being replaced by Aramaic as the spoken vernacular, surviving only as a literary language. Then it continued to be used in later rabbinic writings until the tenth century in, for example, the Hebrew portions of the two Talmuds and in midrashic and haggadic literature" .
^ E.g.Acts 21:40; 22:2; 26:14: têi hebraïdi dialéktôi, lit.'in the Hebrew dialect'
^ Fitzmyer, Joseph A. A Wandering Armenian: Collected Aramaic Essays. P.43: "The adverb ἐβραïστὶ (and its related expressions) seems to mean 'in Hebrew', and it has often been argued that it means this and nothing more. As is well known, it is used at times with words and expressions that are clearly Aramaic. Thus in John 19:13, ἐβραιστὶ δὲ Γαββαθᾶ is given as an explanation of the Lithostrotos, and γαββαθᾶ is a Grecized form of the Aramaic word gabbětā, 'raised place.'"
^ The Cambridge History of Judaism: The late Roman-Rabbinic period. 2006. P.460: "Thus in certain sources Aramaic words are termed "Hebrew," ... For example: η επιλεγομενη εβραιστι βηθεσδα "which is called in the Hebrew tongue Bethesda" (John 5.2). This is not a Hebrew name but rather an Aramaic one: בית חסדא, "the house of Hisda".
^ E.g. Geoffrey W.Bromley (ed.)The International Standard Bible Encyclopedia, W.B.Eeerdmans, Grand Rapids, Michigan 1979, 4 vols. vol.1 sub.'Aramaic' p.233: 'in the Aramaic vernacular of Palestine
^ Kutscher, E.Y.. (1976). Studies in Galilean Aramaic.
^ Greenspahn, Frederick E. 2003. An introduction to Aramaic. P.25

[1] Allen C. Myers, ed. (1987). ‘’Aramaic’’. The Eerdmans Bible Dictionary. Grand Rapids, MI: William B. Eerdmans. p. 72. ISBN 0-8028-2402-1. "It is generally agreed that Aramaic was the common language of Palestine in the first century AD. Jesus and his disciples spoke the Galilean dialect, which was distinguished from that of Jerusalem (Matt. 26:73)"

[sb-2] Sáenz-Badillos, Ángel; Elwolde, John (1996), ‘’A history of the Hebrew language’’, pp. 170–71, "There is general agreement that two main periods of RH (Rabbinical Hebrew) can be distinguished. The first, which lasted until the close of the Tannaitic era (around 200 CE), is characterized by RH as a spoken language gradually developing into a literary medium in which the Mishnah, Tosefta, baraitot and Tannaitic midrashim would be composed. The second stage begins with the Amoraim, and sees RH being replaced by Aramaic as the spoken vernacular, surviving only as a literary language. Then it continued to be used in later rabbinic writings until the tenth century in, for example, the Hebrew portions of the two Talmuds and in midrashic and haggadic literature" .

[3] E.g.Acts 21:40; 22:2; 26:14: têi hebraïdi dialéktôi, lit.'in the Hebrew dialect'

[4] Fitzmyer, Joseph A. A Wandering Armenian: Collected Aramaic Essays. P.43: "The adverb ἐβραïστὶ (and its related expressions) seems to mean 'in Hebrew', and it has often been argued that it means this and nothing more. As is well known, it is used at times with words and expressions that are clearly Aramaic. Thus in John 19:13, ἐβραιστὶ δὲ Γαββαθᾶ is given as an explanation of the Lithostrotos, and γαββαθᾶ is a Grecized form of the Aramaic word gabbětā, 'raised place.'"

[5] The Cambridge History of Judaism: The late Roman-Rabbinic period. 2006. P.460: "Thus in certain sources Aramaic words are termed "Hebrew," ... For example: η επιλεγομενη εβραιστι βηθεσδα "which is called in the Hebrew tongue Bethesda" (John 5.2). This is not a Hebrew name but rather an Aramaic one: בית חסדא, "the house of Hisda".

[6] E.g. Geoffrey W.Bromley (ed.)The International Standard Bible Encyclopedia, W.B.Eeerdmans, Grand Rapids, Michigan 1979, 4 vols. vol.1 sub.'Aramaic' p.233: 'in the Aramaic vernacular of Palestine

[7] Kutscher, E.Y.. (1976). Studies in Galilean Aramaic.

[Greenspahn,_Frederick_E_2003._P.25-8] Greenspahn, Frederick E. 2003. An introduction to Aramaic. P.25

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@@ Linja 34: / Linja 34: @@
 [[Evanġelju ta' Mark|Mark]] 14:36
 :''U qal: "Abbà, Missier, kollox jista' jkun għalik; biegħed minni dan il-kalċi! Iżda mhux li rrid jien, imma li trid int."''
 Abbà ('abbā) hi kelma Aramajka li daħlet fit-Testment il-Qadim Grieg bħala isem (2Chr 29:1). Din il-kelma hi komuni fil-Lhudi Mishnaic u għadha tintuża fl-Ebrajk modern. <ref name="Greenspahn, Frederick E 2003. P.25">Greenspahn, Frederick E. 2003. An introduction to Aramaic. P.25</ref> fit-test tal-evanġelju warajha eżatt hemm il-kelma bil-Grieg li tfisser l-istess, Πατηρ mingħajr ma jingħad li din traduzzjoni. Il-kliem ''Abbà, Missier'' jerġgħu jidhru fl-[[Ittra lir-Rumani]] 8:15 u fl-[[Ittra lill-Galatin]] 4:6.