There is no letter a in Aramaic. Literal translation of the Lord's Prayer from Aramaic. Alphabet, letter meanings
Aramaic alphabet - ... Wikipedia
Alphabet - This term has other meanings, see Alphabet (meanings). Wiktionary has an article “alphabet” Alphabet ... Wikipedia
Aramaic Damascus - This term has other meanings, see Aram. Arameans Aramaic language Aramaic alphabet Aramean kingdoms Aramean Damascus Paddan Aram Aram Rehob Aram Soba ... Wikipedia
ARAMEIC LANGUAGE - the language of the Semitic group, which received its name from the Aramaic tribes that inhabited Mesopotamia and Syria ca. 14th century BC. These tribes are linguistically and ethnically diverse. relations were close to the peoples of ancient Israel. The word “Aramaic” itself probably means nomad... Biblical Dictionary
The Aramaic language - or rather A. languages, that branch of the Semitic group of languages, was spoken in the country of “Aram”, that is, in Syria, Mesopotamia and in the surrounding areas. We find the first mentions of the Arameans in cuneiform monuments of the 14th century. before Christ era, as a group of tribes ... Literary encyclopedia
Aramaic language - (Aramaic)Aramaic, language. us. ancient Syria (biblical name Aram), which belongs to the Semitic group. From the 6th century BC. was used in the countries of the Middle East and gradually replaced Hebrew as the language. Jews in these parts. He was... ...Countries of the world. Dictionary
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Hebrew-Aramaic language - Hebrew Aramaic languages (Judeo-Aramaic, Judeo-Aramaic languages) a set of Aramaic languages and dialects spoken and written in the Jewish communities of the Fertile Crescent since the middle of the 1st millennium BC. e. in our time... ... Wikipedia
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About the name
The traditional designation of the language of written monuments that have come to us from the territory of historical Palestine and dating back to the period from the 10th century. BC e. to the 2nd century n. e., in Russian Hebraistic literature is the “Hebrew language”. The less cumbersome term “Jewish language”, identical to the pan-European usage, in Russian and Soviet linguistic terminology was more often associated with spoken language Eastern European Jews (Yiddish), however, recently the use of the combination “Jewish language” in relation to the Yiddish language occurs only occasionally. In scientific and popular literature recent years The Hebrew language is sometimes referred to as “Hebrew” (also “Biblical Hebrew” - calque from the English Biblical Hebrew).
The language of late antique, medieval and later monuments, in the Russian Hebraistic tradition is usually also called Hebrew, with the corresponding definition: Mishnaic Hebrew language, medieval Hebrew language.
Self-name
The oldest designation for the Hebrew language found in the Bible is ŝəpat kənáʕan ‛language of Canaan’.
More often the adjective yəhudit ‛Jewish’ (form female, in agreement with ŝåpå or låšon ‛language’). This designation was apparently used by the inhabitants of the southern part of Palestine - Judea (Heb. yəhudå). The dialect that existed in the northern (Israeli) area was apparently designated differently by its speakers, but information about this has not reached us.
The designation of the Hebrew language by the term ʕibrit ( relative adjective of unclear etymology) has a complex history. In the Old Testament the adjective ʕibrit does not appear as a language designation. Within the Jewish tradition, the use of the term ʕibrit as a designation of the Hebrew language is first recorded in the Mishnah and Talmud. It is characteristic that examples of this kind in the Mishnah and Talmud are quite few: the designation ləšon ha-ḳḳódäš “sacred language” was more common in the rabbinic era. The linguistic name ʕibrit became widespread in the works of Jewish grammarians of the Middle Ages starting from Saadia Gaon (882-942), where it was used as an equivalent to the Arabic designation ʔal-luγatu l-ʕibrāniyyatu.
IN modern timesʕibrit functions as the basic designation for Hebrew in modern Hebrew (in Israeli pronunciation; the language of the biblical corpus may be qualified by mikra'it 'biblical').
In other languages
Outside the Jewish tradition, the Hebrew language has almost always been designated by terms somehow related to ʕibri(t). Numerous evidence of this kind is noted in Greek-language works of the 1st century. n. e., for example hebraicos, hebrais dialectos, hebraisti in Josephus and in the Gospel of John. At least in some places, the authors could have had the Aramaic language in mind, but already in the prologue to the Greek translation of the Book of Wisdom of Jesus son of Sirach written in Hebrew (III-II centuries BC) the expression en heautois hebraisti “in Hebrew” “undoubtedly refers to Hebrew (the author, describing his translation work, notes: “since words spoken in Hebrew, but translated into another language, do not have the same power”).
The Latin terms hebraitas, lingua hebraica go back, in one way or another, to the designations of the Hebrew language in modern European languages(English Hebrew, German Hebräisch, French l’hébreu). In relation to the language of the biblical period, clarifying definitions may be used in linguistic literature (for example, English Biblical Hebrew, Classical Hebrew, Ancient Hebrew).
Linguogeography
Range and numbers
In historical and geographical terms, the Hebrew language occupied an area limited Mediterranean Sea in the west, the Sinai Peninsula and the Red Sea in the southwest and south, r. Jordan, Lake Tiberias, the Dead Sea and the Arava Valley in the east; on political map in modern times this territory mainly corresponds to modern borders The State of Israel, including the West Bank.
Epigraphic finds show that until the fall of the Kingdom of Israel in 722 BC. e. The Hebrew language was more or less widespread throughout its territory, from Hazor and Dan in the north to the southern regions of the Negev Desert. After the fall of the Kingdom of Israel and the deportation of its population, the existence of the Hebrew language on its territory apparently ceased. Within the borders of the Kingdom of Judah, the greatest concentration of epigraphic monuments in the Hebrew language is characteristic of internal regions(Jerusalem, Lachish, Arad), however, there is separate evidence of its existence in the Mediterranean coast area (Metzad Hashavyahu, Ashdod, Khirbet en-Nebi Khuj).
According to biblical tradition, at certain periods the Hebrew language was also widespread east of the river. Jordan (see below about the “Shibboleth episode”), but external evidence confirming this is sparse (see, for example, the mention of the Israelites from the tribe of Gad living in Transjordan in the inscription of the Moabite king Mesha).
Several brief and fragmentary inscriptions in Hebrew were discovered outside Palestine: during excavations at the sites of Nimrud in northern Mesopotamia (the capital of the Assyrian Empire of Kalhu; the objects on which the inscriptions were made were found there as part of the booty taken out by the Assyrians after the capture of Samaria) and Susa (ancient capital of Elam). Obviously, such finds do not indicate the spread of the Hebrew language in the relevant regions. In general, the possibility of the existence of the Hebrew language outside Palestine (for example, in Egypt or Mesopotamia) can hardly be documented.
Sociolinguistic information
There is virtually no direct evidence regarding the functional status and rank of the Hebrew language in the biblical period. Epigraphic monuments suggest that during the era of the kingdoms of Israel and Judah, the Hebrew language was the main language of military-administrative and business correspondence and economic accounting, that is, it apparently performed the functions official language. This conclusion is also supported by the very high level of standardization of the language of Hebrew prose, evident in both biblical and epigraphic monuments.
Dialects
Traditionally, the presence of two dialects is postulated for the Hebrew language, southern (“Jewish” or “Jerusalem”) and northern (“Israeli”), but consideration of the linguistic features contrasting these dialects is possible only in the broad context of the chronological, geographical and genre stratification of the Hebrew language.
There are no explicit indications of the existence of dialects of the Hebrew language in the Bible. The only exception is the famous “Shibboleth Incident” described in the Book of Judges (12:5): the word for “ear” (according to another interpretation, “stream”) was pronounced šibbolet by the inhabitants of Gilead (Transjordan), while while the Ephraimites (northern Palestine) pronounced it sibbolät (the phonetic and phonological meaning of this difference has been repeatedly discussed in the specialized literature, but there is no generally accepted solution to this problem).
Writing
The oldest form of writing used to record texts in Hebrew is the so-called Paleo-Hebrew alphabet, similar in form to the alphabets of other Canaanite languages of the 1st millennium BC. e. (Phoenician, Moabite). This alphabet (in the Jewish tradition designated as kətåb ʕibri “Hebrew letter”) is used to record the epigraphic monuments of the Hebrew language (in addition, the Samaritan letter, which, in particular, recorded the Samaritan Pentateuch, goes back to Paleo-Hebrew).
IN last centuries 1st millennium BC e. The Paleo-Hebrew alphabet falls out of use among the Jews, being replaced by the so-called “square” or “Assyrian” letter (kətåb mərubbåʕ, kətåb ʔaššuri), which was widely used during this period to write texts in Aramaic. The vast majority of manuscripts that have come down to us in the Hebrew language are written in square script; they are based on it different types cursive writing as well as printed fonts.
Both Paleo-Hebrew and Quadratic are consonantal alphabet with relatively extensive use of the letters W (ו), Y (י) and, in final position, H (ה) as matres lectionis. Although the scope of use of matres lectionis has consistently expanded in the history of the Hebrew language, the text written in the consonantal alphabet left the possibility of numerous readings and interpretations. In the middle of the 1st millennium AD. e. For the sequential transmission of vowel phonemes of the biblical text, a system of superscript and subscript characters was developed. In addition, another system of superscript and subscript symbols (accents, or cantillation marks) serves to indicate stressed syllables, major and minor pauses, and other intonation characteristics.
In this article, examples are conveyed in traditional Semitic phonological transcription.
Linguistic characteristics
Phonetics and phonology
In the consonantism of the Hebrew language there are 23 phonemes (proto-Semitic interdental, emphatic lateral, uvular are lost; the non-emphatic lateral ŝ is preserved). All consonants, except guttural and r, can be doubled. Voiceless and voiced stop phonemes (p, t, k, b, d, g) have spirant variants with a tendency to transform them into independent phonemes.
Vocalism has 7 full-vowel phonemes (å, a, ä, e, i, o, u) and 4 reduced ones (ə, ă, ä̆, о), the phonological status of reduced vowels (in particular, the nature of the opposition “ə - zero sound”) not entirely clear.
The stress is phonologically significant (cf. bǻnu ‘in us’ - bånú ‘they built’), although most word forms have stress on last syllable. The mobility of stress during inflection led to the emergence of a complex system of vocal alternations.
Morphology
In nominal morphology - opposition male(not marked) and female (with indicators -å, -Vt), units. and many more numbers (masculine indicator -im, feminine - -ot). For some types of names, when forming plurals. h. ablaut is observed (cf. mäläk ‘king’ - plural məlåk-im). The dual number indicator -ayim joins a limited range of lexemes.
Case relations are expressed analytically (the direct object is formalized by the preposition ʔеt; accessory is a juxtaposition of the vertex and dependent name, sometimes with phonetic changes: dåbår ‘word’, dəbar dawid ‘word of David’). There is an ending -å with a directional meaning (yámm-å ‘to the sea’). The definite article has the form ha-.
In verbal morphology - a reduced system of genders (5), “internal” (apophonic) passive, suffixal (perfect) and prefixal (imperfect) conjugations expressing the meanings of the past and future tenses (cf. kåtab 'he wrote' - yiktob 'he will write' ). The meaning of the present tense is expressed by the active participle (hu koteb ‘he writes’). In a narrative text, combinations of the perfect and imperfect forms with the conjunction wə/wa ‘and’ have meanings that are opposite to the meanings of these forms without this conjunction: cf. wəkåtab ‘he will write’ (wə with the perfect) - wayyiktob ‘he wrote’ (wa with the imperfect); the interpretation of this phenomenon remains controversial. There are moods: imperative (kətob 'write'), cohortative (only in the 1st person: ʔäšmər-å 'let me preserve'), some verbs have a jussive (cf. imperfect yåʕum 'he will stand up' - jussive yåʕom 'let him will get up'). 2 infinitives - conjugate (kətob), absolute (kåtob).
Syntax
Neutral word order is “subject + predicate” in a nominal sentence, “predicate + subject + (direct object)” in a verbal sentence. Dependent words follow vertex words.
Vocabulary
The vocabulary includes Aramaicisms, borrowings from the Akkadian language, the ancient Egyptian language, the ancient Persian language, and in the Mishnaic monuments - Greekisms and Latinisms.
Notes
- (Jes 19.18: Ba-Iyom ha-hu yihyu ḥḥʕʕʕʕärärṣ miṣráyim mədabbbs ŝəpat kənáʕan ‛on that day in the country of Egyptian will speak in the language of Canaan’, prophecies about the transition of the Egyptians to Christianity)
- In 2R 18.26, 29 (= Jes 36.11, 13 = 2Chr 32.18) and in Ne 13.24
- Generally in the text Old Testament the adjective ʕibri ‛Jewish (Jewish)’ (j. r. ʕibrit) is rare and has a specific usage, usually denoting Israelis in situations of contact with representatives of other nations. The greatest concentration of such usages is found in the books of Genesis (Joseph in Egypt), Exodus (the exodus of the Jews from Egypt) and the first book of Samuel (Philistine wars), see also Jon 1.9 (Jonah and the shipmen) and Gn 14.13 (Abraham and the Canaanites). Characteristic is the predominance of passages representing direct speech, both from foreigners and from the Israelis themselves.
- For example Mishnah Yadayim 4.5 (targum šä-kkåtəbu ʕibrit wə-ʕibrit šä-kkåtəbu targum<…>ʔeno məṭamme ʔät-hayyšådayim ‛Aramaic (Bible text), written in Hebrew (that is, translated into Hebrew) and Hebrew (Bible text), written in Aramaic (that is, translated into Aramaic)<…>does not defile hands (that is, does not have a sacred character)’, Jerusalem Talmud Megillah 1.8 (4 ləšonot nåʔim šä-yyištammeš båhem håʕolam<…>láʕaz ləzä́mär romi liḳråb sursi ləʔilyå ʕibri lədibbur ‛there are four languages suitable for people to use: Greek for singing, Latin for war, Aramaic for mourning and Hebrew for conversation’).
- bəbåbäl låšōn ʔărammi ləmå? ʔällå ʔo ləšon ha-ḳḳódäš ʔo låšon parsi ‛Why (use) Aramaic (language) in Babylonia? No, either the sacred language or the Persian language!’ (Babylonian Talmud, Sotah 49.2
> See also
- Jewish languages
- Hebrew
O Breathing Life,
Your name shines everywhere!
Make some space
To plant Your presence!
Imagine in your imagination
Your “I can” now!
Clothe Your desire in every light and form!
Sprout bread through us and
An epiphany for every moment!
Untie the knots of failure that bind us,
Just like we free the ropes,
with which we restrain the misdeeds of others!
Help us not to forget our Source.
But free us from the immaturity of not being in the Present!
Everything comes from You
Vision, Power and Song
From meeting to meeting!
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When and why did the reference to the evil one (Satan) appear in the Lord's Prayer?
In ancient Church Slavonic there is no evil: “... and do not lead us into attack, but deliver us from hostility.” Who added “onion” to the main prayer of Jesus Christ?
The Lord's Prayer, known to every Christian since childhood, is a concentrated statement of the entire Christian doctrine. At the same time, it is one of the most advanced literary works ever recorded in writing.
This is the generally accepted view of the short Lord's Prayer that Jesus taught His disciples.
How is this possible? Indeed, for a complete presentation of religious teachings in other religions, many volumes were needed. And Jesus did not even ask His disciples to write down every word.
It’s just that during the Sermon on the Mount He said (Matthew 6:9:13): 
“Pray like this:
Our Father, who art in heaven!
And forgive us our debts,
just as we leave our debtors.
And do not lead us into temptation,
but deliver us from evil.”
But this is not the only option for translating the Lord's Prayer into Russian. In the 1892 edition of the Gospel that the author has, there is a slightly different version:
“Our Father who art in heaven!
Hallowed be Thy Name; Thy kingdom come;
Thy will be done on earth as it is in heaven;
Give us this day our daily bread;
and forgive us our debts;
to our debtors;
and do not lead us into temptation,
but deliver us from evil;”
In the modern, canonical edition of the Bible (with parallel passages) we find almost the same version of the translation of the Prayer:
“Our Father who art in heaven!
Hallowed be Thy Name; Thy kingdom come;
Thy will be done on earth as it is in heaven;
Give us this day our daily bread;
and forgive us our debts;
just as we forgive our debtors;
And do not lead us into temptation,
but deliver us from evil;”
In the Old Church Slavonic translation, the Prayer (if written in the modern alphabet) sounds closer to the first version:
“Our Father, who art in heaven!
Hallowed be it your name! Thy kingdom come;
Thy will be done as it is in heaven and on earth.
Give us this day our daily bread.
And forgive us our debts,
as we also leave our debtor.
And don't lead us into trouble,
but deliver us from evil.”
These translations use different words to denote the same concepts. “Forgive us” and “leave us”, “attack” and “temptation”, “who art in heaven” and “he who is in heaven” mean the same thing.
There is no distortion of the meaning and spirit of the words given by Christ to His disciples in any of these options. But comparing them, we can come to the important conclusion that the literal transmission of the Words of Jesus is not only impossible, but not necessary.
IN English translations Several Gospels can be found various options, but all of them can be considered authentic, because in them the meaning of the Prayer and its spirit are adequately conveyed.
The Lord's Prayer became widespread immediately after the crucifixion and Resurrection of Jesus. This is evident from the fact that it was found in such distant places as the city of Pompeii (that is, it was there before Pompeii was destroyed by the eruption of Mount Vesuvius in 79 AD).
At the same time, the original text of the Lord’s Prayer has not reached us in its original form.
In translations into Russian, the Lord's Prayer sounds the same in the Gospels of Matthew (6:9-13) and Luke (11:2-4). We find the same text in the KJV (King James Version) Gospels in English.
If we take the Greek source, we will be surprised to discover that the familiar words “who art in heaven,” “Thy will be done in heaven and on earth,” and “deliver us from evil” are absent from the Gospel of Luke.
There are many versions explaining the reasons for the disappearance of these words in the Gospel of Luke and their appearance in translations, and subsequently in modern Greek editions of the Gospel. We will not dwell on this, for what is important to us is not the letter, but the spirit of the great Prayer.
Jesus did not command us to pray by memorizing His words literally. He simply said, “Pray like this,” that is, “pray in this way.”
Konstantin Glinka
“Our Father” translated from Aramaic
This morning I dreamed that I was walking with someone I didn’t know through a rocky desert and looking into the sunlit sky. Suddenly I noticed that either a carved gilded casket or a book in the same binding was rapidly approaching us.
Before I had time to tell my friend that objects could easily fall from the sky in the desert, and it’s good that they didn’t hit my head, I realized that the object was flying straight at me. A second later he crashed to my right, where my friend should have been. I was so stunned that I woke up before I looked in the direction of my unfortunate comrade.
The morning started unusually: on the Internet I came across the “Our Father” in the language of Jesus. The Aramaic translation shocked me so much that I was late for work checking to see if it was a fake. I found that about 15 years ago theologians began to use the expression “primacy of Aramaic.”
That is, as far as I understand, the Greek source was previously the dominant authority in theological disputes, but incongruities were noticed in it that could arise when translating from the original language. In other words, the Greek version is not primary.
An Aramaic version of the Gospel (“Peshitta”, in the Edessa dialect of Aramaic) exists, but it is a translation from Greek.
True, as it turned out, not complete. And not only in the sense of the absence of some parts: there are passages in it that have been preserved in an older form, since they were already written down in Aramaic.
************************************
And if translated literally:
Abwoon d"bwashmaya
Nethqadash shmakh
Teytey malkuthakh
Nehwey tzevyanach aykanna d"bwashmaya aph b"arha.
Hawvlah lachma d"sunqanan yaomana
Washboqlan khuabayn aykana daph khan shbwoqan l"khayyabayn.
Wela tahlan l"nesyuna ela patzan min bisha.
Ameyn.
Abwoon d "bwashmaya (Official translation: Our Father!)
Literal: Abwoon translates as Divine Parent (fruitful emanation of light). d"bwashmaya - sky; root shm - light, flame, divine word, arising in space, the ending aya - says that this radiance occurs everywhere, at any point in space
Nethqadash shmakh (Official translation: Hallowed be Thy name)
Literal: Nethqadash translates as purification or item for sweeping away litter (to clear a place for something). Shmakh - spreading (Shm - fire) and letting go of inner bustle, finding silence. The literal translation is clearing the space for the Name.
Teytey malkuthakh (Official translation: Thy kingdom come)
Literal: Tey is translated as come, but the double repetition means mutual desire (sometimes the marriage bed). Malkuthakh is traditionally translated as kingdom, symbolically - the fruitful hand, the gardens of the earth; wisdom, purification of the ideal, making it personal for oneself; come home; yin (creative) hypostasis of fire.
Nehwey tzevyanach aykanna d"bwashmaya aph b"arha. (Official translation: Thy will be done on earth as it is in heaven)
Literal: Tzevyanach is translated as will, but not strength, but the desire of the heart. One of the translations is naturalness, origin, the gift of life. Aykanna means permanence, embodiment in life. Aph - personal orientation. Arha - earth, b" - means living; b"arha - a combination of form and energy, spiritualized matter.
Hawvlah lachma d "sunqanan yaomana (Official translation: Give us this day our daily bread)
Literal: Hawvlah translates as giving (gifts of the soul and gifts of material). lachma - bread, necessary, essential for maintaining life, understanding of life (chma - growing passion, increase, increase). D "sunqanan - needs, what I can own, how much I could carry; yaomana - necessary to maintain the spirit, vitality.
Washboqlan khuabayn aykana daph khan shbwoqan l"khayyabayn.
(Official translation: And forgive us our debts, as we forgive our debtors)
Literal: Khuabayn is translated as debts, internal accumulated energies that destroy us; in some texts instead of khuabayn there is wakhtahayn, which is translated as failed hopes. Aykana - letting go (passive voluntary action).
Wela tahlan l "nesyuna (Official translation: And do not lead us into temptation)
Literal: Wela tahlan translates as “do not let us enter”; l "nesyuna - illusion, anxiety, hesitation, gross matter; symbolic translation - wandering mind.
ela patzan min bisha.(Official translation: but deliver us from evil)
Literal: Ela - immaturity; symbolic translation - inappropriate actions. Patzan - untie, give freedom; min bisha - from evil
Metol dilakhie malkutha wahayla wateshbukhta l "ahlam almin. (Official translation: For Thine is the kingdom and the power and the glory forever.)
Literal: Metol dilakhie is translated as the idea of owning something that bears fruit (plowed land); malkutha - kingdom, kingdom, symbolic translation - “I can”; wahayla - the concept of vitality, energy, tuning in unison, supporting life; wateshbukhta - glory, harmony, Divine power, symbolic translation - generating fire; l"ahlam almin - from century to century.
Ameyn. (Official translation: Amen.)
Ameyn - manifestation of will, affirmation, swearing of an oath. Infuses strength and spirit into everything created
The Lord's Prayer in Aramaic. The Native Language of Jesus Christ as spoken and translated by Neil Douglas-Klotz - Music by Ashana.
I was so inspired to combine both song and prayer into one. I don't own the copyright. Thanks to Ashana and Neil Douglas-Klotz. Lyrics below:
Abwoon d"bwashmaya (The Lord"s Prayer in the original Aramaic)
"In researching translations of the original Aramaic, I found discovered a teaching by Dr. Rocco Errico (www.noohra.com), an Aramaic scholar, who explains that the word "abwoon" is actually a term of endearment used by both men and women, and that rather than the word "father" a more accurate translation would be "beloved." - Ashana
The following translation/poetic rendering of the Lord's Prayer is by Dr. Neil Douglas-Klotz, and is one of my favorites.
Abwoon d"bwashmaya
Nethqadash shmakh
Teytey malkuthakh
Nehwey sebyanach aykanna d"bwashmaya aph b"arha.
Habwlan lachma d"sunqanan yaomana.
Washboqlan khaubayn (wakhtahayn) aykana daph khnan shbwoqan l"khayyabayn.
Wela tahlan l"nesyuna
Ela patzan min bisha.
Metol dilakhie malkutha wahayla wateshbukhta l"ahlam almin.
Ameyn.
O Birther! Father-Mother of the Cosmos/ you create all that moves in light.
Focus your light within us--make it useful: as the rays of a beacon show the way.
Create your reign of unity now--through our fiery hearts and willing hands.
Your one desire then acts with ours, as in all light, so in all forms.
Grant what we need each day in bread and insight: subsistence for the call of growing life.
Loose the cords of mistakes binding us, as we release the strands we hold of others" guilt.
Don't let us enter forgetfulness
But free us from unripeness
From you is born all ruling will, the power and the life to do, the song that beautifies all, from age to age it renews.
Truly--power to these statements--may they be the source from which all my actions grow.
Sealed in trust & faith. Amen.
Transliteration and original translation of The Aramaic Lord's Prayer by Dr. Neil Douglas-Klotz from the Peshitta (Syriac-Aramaic) version of Matthew 6:9-13 & Luke 11:2-4 reprinted from Prayers of the Cosmos: Meditations on the Aramaic Words of Jesus (Harper Collins, 1990), 1990, used with permission.
(C)(C)(C)(C)(C)
While traveling through the Internet, I came across one interesting note: “A literal translation of the Lord’s Prayer in Aramaic.” I was interested in the name itself and, having opened the link, began to look for this prayer. To my surprise, I found something that I was not looking for, something that, in my opinion, went beyond the truth.
The translation of the Lord's Prayer from Aramaic into Russian was as follows:
"O Breathing Life,
Your name shines everywhere!
Make some space
Your “I can” now!
Sprout bread through us and
Everything comes from You
Vision, Power and Song
From meeting to meeting!
I could not believe my eyes, my spirit resisted accepting, reading such, I will not hesitate in expressions, nonsense that the author passed off as a literal translation of a prayer from Aramaic into Russian. I looked at various links on the Internet and was amazed at how many links said the same thing. People ignorantly copy the text and share it with others, passing it off as some kind of secret truth. Reading this “translation”, for some reason, I immediately remembered the Gnostics (a heretical sect of the 1st-2nd centuries AD), who propagated a certain secret teaching of Christ, giving enlightenment to man and an understanding of all things, and pantheism (heresy of the 4th century AD, exists to this day).
One of the authors who posted this nonsense on the Internet claimed that Aramaic was the dominant and primary version of the written text of the New Testament. The Peshitta (the Syriac translation of the Bible, an Aramaic dialect) was based on the translation of the Aramaic Targum, which means the Greek version of the New Testament was later than the Peshitta, and was only a translation from the Aramaic language, the same one that was native to Jesus Christ and the apostles. In other words, the Greek version is not primary. Assuring readers, the author shares a false “translation from the original language” into Russian.
Before we get into the actual separation of flies and cutlets, let me remember a little from Christian history:
There are several ancient translations of the Holy Scriptures into various languages: the Septuagint - a Greek translation of the Old Testament, the Targums - a general name for translations of the Old Testament into Aramaic, the Vulgate - a translation of the Bible into Latin, and the Peshita - one of the translations of the Bible into Syriac (Edessa dialect of Aramaic language). The author's hypothesis, according to which the Peshitta was based on a translation of the Aramaic Targum, does not stand up to criticism and does not receive the support of theologians, scientists, and history. However, elements of Targum influence are observed in the text of the Syriac Old Testament (especially in the Pentateuch of Moses and Chronicles). But the style and level of translation of the Old Testament books of the Peshitta differs quite greatly in different parts Scriptures. Some parts of it may have been translated by Syriac-speaking Jews before the emergence of the Christian Church, while others may have been revised by the first baptized Jews.
Speaking about the Aramaic language, it should be noted that in the Hellenistic era and up to the Arab conquest, it successfully competed with Greek, reserving the role of local dialects for all other Semitic languages. But from the 2nd century, the ancient Aramaic language, in which the entire Middle East, including Egypt, was spoken, underwent changes and strong modifications under the influence of various cultures and subsequently the conquest of the Arabs (7th century AD).
Historically, it should be noted that the books of the Old Testament were translated into Syriac in the last quarter of the 2nd century AD. BC, the New Testament books were translated by the beginning of the 5th century AD. and were apparently grouped and revised by the Bishop of Edessa, Rabbula. That is, by the 5th century AD, the Peshita as such had already been formed (the very name “Peshitta”, in relation to the standard (generally accepted) Syriac Bible, appeared only in the 9th century AD).
But refuting the historicity, there are still people who claim that the entire teaching of Christ and the apostles was taught only in Aramaic, and it was this language, being the language of the original text, that preceded the text of Scripture in the Koine Greek dialect. It is also surprising that this position is mainly adopted by those who share the views of Nestorianism (the heresy of the 4th century, dividing Christ into a simple man before baptism and the Son of God after that, i.e., rejecting one single person and hypostasis).
Studying biblical studies, we remember that there is a synoptic problem (similarities and differences in the Gospels). And today there is no firm belief as to why it exists, there are only various hypotheses, each of which has its own pros and cons. Today, one of the most realistic hypotheses is that Matthew and Luke, when writing the gospel, used a certain source “Q”, from the German “Quelle” (source), whether this source was part of the sayings of Jesus Christ in Aramaic or not, it is not known, although some of the sayings of Jesus in the Gospels are translations from Aramaic, but be that as it may, it is believed that the text of the Gospel in its current form was compiled in Greek, like other texts of the New Testament. In addition, the Greek language of the books of the New Testament was accepted by the Church Fathers as the original language of the texts, without any discussion. There is a lot of other evidence that it was Koine (a dialect of the Greek language) that was the original text of the New Testament. I would also like to note that to this day not a single manuscript of passages of the books of the New Testament in Aramaic has been found, the text of which would date earlier than the Greek Koine New Testament.
Having remembered a little history, we understand that no “original text in Aramaic” has been found (based on my convictions, it does not exist, because God allowed Scripture to be formed in the form in which we see it, have it, and with the language found in ancient manuscripts). Now about the “Our Father” prayer and the author of this “translation”. To do this, let us again turn our attention to the “literal translation from Aramaic” presented to us:
"O Breathing Life,
Your name shines everywhere!
Make some space
To plant Your presence!
Imagine in your imagination
Your “I can” now!
Clothe Your desire in every light and form!
Sprout bread through us and
An epiphany for every moment!
Untie the knots of failure that bind us,
Just like we free the ropes,
with which we restrain the misdeeds of others!
Help us not to forget our Source.
But free us from the immaturity of not being in the Present!
Everything comes from You
Vision, Power and Song
From meeting to meeting!
Amen. Let our next actions grow from here.”
To begin with, it should be noted that the prayer “Our Father” was written in ancient Greek, and this translation is only a kind of “crooked reconstruction of the meaning” with deliberate misleading of the reader. We know that there are fragments, as part of the sayings of Christ, translated from Aramaic, one of such fragments is the prayer of Christ on the cross of Calvary, but among all the fragments familiar to us, there is not a single mention of the “Lord’s Prayer” in Aramaic.
In addition, in ancient Aramaic, as well as in ancient Hebrew and ancient Greek, addressing God always came in conjunction with masculine personal pronouns, but not feminine or neuter. Is it possible to imagine that a patriarchal culture, where the leading and dominant role in the family, state and politics belonged to men, suddenly allows an appeal to God as some unknown force of the feminine gender, without personality? Of course not! Not one Jew of a monotheistic religion, brought up in a patriarchal culture, who knows the books of the Law, will never allow himself to turn to God the Creator, as the author of this “translation” of the Lord’s Prayer suggests to us.
We say and understand that Scripture is interpreted only by Scripture. Jesus, in his teaching, repeatedly drew the attention of His disciples to the Father, from Whom He descended and to Whom He is coming again. He spoke about the Father's love in deeds, parables, in the history of the people, in Scripture. He emphasized His unity with the Father, but the Person of the Father as predominant in the Trinity. He never taught that the Father can be addressed as some unknown force. Russian word“Father (parent)”, in Aramaic as in Hebrew sounds like “Aba (Abba)”, in Greek “Pater”. Addressing God the Father as “Our Father” sounds like “Avinu” in Hebrew and “Avvun” in Aramaic. But what is surprising is that not once did the author of the so-called “translation” of the Lord’s Prayer use the word Father, and yet it is the main and central word in this prayer. On the contrary, I believe that the word “father” was deliberately omitted to show the false “greatness” of a literal prayer devoid of all meaning and the power of the Spirit, passing it off as a secret truth! Based on the teachings of Christ, we see how this “translation” destroys the essence of God the Father as a Person, presenting him as some kind of force, thereby undermining the relationship within the Trinity and with people. Presented to the masses, the so-called “translation” of the Lord’s Prayer is nothing more than a heresy, a fusion of Gnosticism and pantheism, a heresy with which the Church has struggled for centuries. Currently one can see this fusion in movements such as the New Age (“ New Age"), which with all its might declares the syncretism of religions, the destruction of true Christianity, and the rejection of the Christian idea of a personal God the Creator, contrasting it with the idea of an impersonal deity.
Now, as for the author himself who made this “translation” and threw it into the world: The author of this “translation” is a doctor of religious studies and somatic (body-oriented) psychology Saadi Neil Douglas-Klotz (Murshid Saadi Shakur Chishti). His main interests lie in the field of combining ancient meditation techniques with modern psychology and body science. He is a specialist in the field of Middle Eastern mysticism, the author of several books devoted to the study of the so-called original message contained in the primary sources of world religions - “Prayers of the Cosmos: a meditation on the words of Jesus spoken in Aramaic” (by the way, it is likely that this presented “translation” is an excerpt from that very book), “The Wisdom of the Deserts,” “The Hidden Gospel,” “ Sufi book Life."
Murshid Saadi (Neil Douglas-Klotz) is one of the senior teachers of the Ruhaniat Sufi order (Sufi Ruhaniat International), following the so-called “Sufi path” for about 30 years. In Russia he is known as one of the founders of the Universal Peace Dance Network. Using the Sufi technique of Zikr (the practice of remembering one's true nature, using meditation and chanting) and dancing using mantras from various religious and national traditions, he proposes to “establish a person’s real contact with himself, both with his depths and with his heights ..."
God is a Just Judge, He will judge everyone who rejects Christ as Savior and personal Lord. God will judge everyone who leads a person astray from the true path, passing off lies as truth. But no one removed responsibility for our salvation from us, as Christians who follow the Lord, no matter who or what we met along the way. Satan has not stopped walking around like a roaring lion, looking for someone to devour!
Studying the “literal translation of the Lord’s Prayer” offered for everyone to see, I also noticed that it is distributed mainly not on Christian resources, but on various heretical ones that have their affiliation with the “New Age” or share views with it - sites on mysticism , esotericism, meditation, parapsychology, talking about some secret teachings and truth. Some distribute these texts by copying them on the pages of their websites and blogs, others through statements in social network statuses. The surprising thing is that Christians, reading these texts, without delving into the very essence of what they are reading, themselves continue to spread this nonsense on the Internet, passing it off as truth, and others, echoing them, send it further. The spreading infection settles not only on the Internet, but also in the minds of many people. Some Christians, reading the text, manage to leave flattering comments on it like: “Cool,” “Amen.” It’s true,” “Thank you for the literal translation, now I’ll know.” What do you know? Why shout Amen? What's cool? They read and shout without knowing the Scriptures or the power of God! It’s a shame to eat everything without understanding what they feed you! (sorry for the directness of expression).
Now, knowing a little about the history of translations of Scripture and the author of this “translation” of the Lord’s Prayer, I think it is not difficult to understand that the so-called “literal translation of the Lord’s Prayer” distributed on the Internet has nothing in common with the real prayer of Christ, but is only a heresy, deliberately aimed at undermining Christian doctrine and destroying Christianity as a whole!
Due to the fact that the ancient Aramaic language is considered dead (Aramaic (the new Aramaic dialect) is spoken only in Syria), a rough translation of the Lord's Prayer in it would look like this:
“Avvun dbishmaya! nitkaddah shimmukh; aunt of the little boy; neve sovyanukh eichana dbishmaya ab para; Ha la lahma dsunkanan yumana; Vushuh lan khobein, eichana dap akhnan shuklan hayavin; vula taalan lnisyuna, ella pasan min bisha. Mudtul dilukh hai malchuta, uheyla, utishbukhta l’alam allmin. Amine". (Our Father who art in heaven! Hallowed be Thy name; Thy kingdom come; Thy will be done on earth as it is in heaven; give us our daily bread this day; and forgive us our debts, as we forgive debtors ours; and lead us not into temptation, but deliver us from evil. For Thine is the kingdom and the power and the glory forever.)
To summarize what has been said, I would like to encourage everyone to comprehend everything we read. Dear friends, there are a lot of things being spread on the Internet, both good and bad, watch what you read and spread. Do not distribute the so-called “literal translation of the Lord’s Prayer” online, or in any other way, do not pass it off as a lost truth, it has neither the depth nor the power of the Spirit! After all, there will be those who are weak, who do not understand, who read everything and swallow everything they read, who cannot separate the wheat from the chaff, those who will be tempted, who will believe, and as a result may fall away, because... will allow doubts to settle in his heart. And the Lord will ask us for this.
Christ left everything we need in the Scriptures, transmitted through the patriarchs, prophets, and apostles! Do not mislead the weak sheep, do not think that there is some hidden meaning, where it is not. When analyzing sermons, references, texts, people's statements, check them with Scripture, is it exactly as it is presented? Remember at least the fragments of the New Testament: “Those here were more thoughtful than those in Thessalonica: they received the word with all diligence, daily examining the Scriptures to see if this was exactly so” (Acts 17:11), “Pay attention to yourself and to the teaching; do this constantly: for by doing this you will save both yourself and those who listen to you” (1 Timothy 4:16).
Knowing the truth, let us hold fast to the Scripture, neither turning to the right nor to the left!
The Aramaic script was used to write the text of the language of the same name, which was used for trade transactions in the Middle East from about 1000 BC. e. and before 1000 AD. e. It comes from the Phoenician script. Since the evolution from one to the other was a continuous process over approximately 2000 years, it is difficult to separate them into separate Phoenician and Aramaic blocks. However, scientists agree that differences between them began around the 8th century BC. The script used in Western Europe and the Mediterranean is called Phoenician, and the one used in the Middle East, Central and South Asia is called Aramaic.
Language of the Persian Empire
Aramaic was the official language of the Achaemenid Empire from the 5th to the 3rd century BC. e. It was used in the area modern Iran, Afghanistan, Pakistan, Macedonia, Iraq, northern Saudi Arabia, Jordan, Palestine, Israel, Lebanon, Syria and parts of Egypt. Aramaic writing was so common that it survived the collapse Persian Empire and continued to be used until the 2nd century AD. By the end of the 3rd century, other forms emerged from this alphabet, which formed the basis of Syrian, Nabatean and Pamir writing.
The form of Persian Aramaic that has changed the least is now used in Hebrew. Cursive Hebrew developed in the first centuries AD. e., but it was used only in a narrow circle. In contrast, cursive, developed from the Nabataean alphabet during the same period, soon became the standard and was used in the developing This occurred during the early spread of Islam.
Aramaic writing and features of its writing
Aramaic was written from right to left, with spaces between words. The abjad system was used: each of the twenty-two letters represented a consonant. Because the interpretation of some words was ambiguous when vowels were not inscribed, Aramaic scribes began to use some of the existing consonant letters to indicate long vowels (first at the ends of words, then inside). Letters that have this double consonant/vowel feature are called matres lectionis. The letters waw and yudh can represent the consonants [w] and [j] respectively, or the long vowels, , respectively. Likewise, the letter "alaf" represents a consonant [ʔ] at the beginning of a word or a long vowel elsewhere.
Another feature of the Aramaic script is the presence of a section mark to indicate subject headings in texts. Aramaic orthography was very systematic. Often the spelling of words reflected their etymology more accurately than their pronunciation.
Above is a photo of an Aramaic script. This is a rare manuscript, namely an ancient Syriac manuscript about Rikin Al Kiddas (holy power). It also contains a note written in Arabic, and a record that this manuscript was purchased by Abraham Ben Jacob.
Branches of the Aramaic script
The Aramaic script serves as the basis for the various alphabets that eventually came to be used by many peoples in the Middle East. One example is the square Hebrew script.
Another important Aramaic offshoot is Nabatean, which eventually developed into Arabic script, replacing older Arabian scripts such as South Arabic and Thamudic.
Moreover, it is the Aramaic script that is believed to have influenced the development of scripts in India. Many of the characters in the Kharosti and Brahmi scripts have some similarities with letters in the Aramaic alphabet. It is unclear what the exact relationship is between the Indic and Aramaic languages, but the latter was certainly known in northwestern India, and to some extent it influenced the development of writing in South Asia.
Another important branch of Aramaic writing was the Pahlavi script, on which Avestan and Sogdian in turn developed. Sogdian script, which is used in Central Asia, branched into the Uyghur, Mongolian and Manchu alphabets.
As you can see, the Aramaic language was a kind of base in the history of the development of writing in Asia. It gave rise to recording systems used by many countries in vastly different geographical locations.
Modern Aramaic
Today, biblical texts, including the Talmud, are written in Hebrew. Syriac and Neo-Aramaic dialects are written using the Syriac alphabet.
Due to the almost complete identity of Aramaic and Classical Aramaic, the text in scientific literature mostly typed in Standard Hebrew.
Letters on a dreidel
A dreidel is a spinning top that is used for games during the Hanukkah festival. It has four Hebrew/Aramaic letters: shin, hey, gimel, nun/gamal, heh, noon, pe.
The custom of playing dreidel is based on a legend that says that in the time of the Maccabees, when Jewish children were forbidden to study the Torah, they still circumvented the ban and studied. As the Greek official approached, they put away their books and spun their tops, declaring that they were simply playing games.
The writing on the dreidel is the first letters in a Hebrew phrase meaning "a great miracle happened there," that is, in the land of Israel. In Israel, the letter "pe" (for the Hebrew word "po", meaning "here") replaces the letter shin to describe "the great miracle that happened here."