신약성경에서 아람어를 헬라어로 번역시 잘못 번역된 구절들

[관찰자]

신약성경에서 아람어를 헬라어로 번역시 잘못 번역된 구절들


Advocates of Aramaic primacy note that the best evidence of Aramaic being the original would be mistranslations in the Greek translation. Some grant that 'camel through the eye of a needle' is a more-striking metaphor than 'rope through the eye of a needle,' but go on to claim that accurate translations of the original Aramaic remove several mistranslations present in Greek manuscripts:

mistranslation at Mt 1:16

Greek manuscripts of Matthew's genealogy list 14, 14, and 13 generations. In Aramaic mss. of Matthew's genealogy, with Mt 1:16's "gbra" correctly translated as father/guardian, Matthew's genealogy lists 14, 14, and 14 generations. Mary had a father/guardian named Joseph (plus a husband also called Joseph). Native Aramaic speaker Paul Younan detected this mistranslation.

mistranslation at Mt 26:6 and Mk 14:3

Greek mss. have Jesus and his disciples visiting the house of a leper. The Greek translation from Aramaic has leper at Mt 26:6 and Mk 14:3, while the Aramaic allows for potter. Lepers were unclean and weren't allowed to have guests over. It's actually Simon the potter. To continue to call someone a leper even after he'd been healed of leprosy would have constituted slander.

mistranslations at Mt 7:6

For Mt 7:6, it's actually 'hang earrings on dogs,' not 'give a holy thing to dogs.' Native Aramaic speaker Paul Younan noticed the two mistranslations in this verse.

mistranslation at Mark 9:49

Mark 9:49 (HCSB) "For everyone will be salted with fire. [a: Other mss add and every sacrifice will be salted with salt]" The complete text was present as of A.D. 175. Arabic Diatessaron 25:23: "Every one shall be salted with fire, and every sacrifice shall be salted with salt."
The original Aramaic has the complete text; when translated well Mk 9:49 (based on Younan) reads: "For with fire everything will be *vaporized*, and with salt every sacrifice will be *seasoned*." Vaporized and seasoned, the root MLKh can mean 'to salt, season' or 'to destroy, vaporize, scatter.' The intended meaning shifted between the first and second lines—the Messiah plays on the dual meaning of MLKh. See Mk 9 PDF of Paul Younan at http://dukhrana.com

mistranslation at Lk 14:26

The Greek manuscripts have a mistranslation for Lk 14:26, which when translated well reads: "He who comes to me [Jesus] and does not *sena* [put aside; contextually improper here: hate, have an aversion to] his father and his mother and his brothers and his sisters and his wife and his children and even himself, is not able to be a talmida [student] to me."

mistranslation at John 13:13

Jesus spoke in Aramaic what became John 13:13a. Greek mss. have Jesus say, "ὑμεῖς φωνεῖτέ με Ὁ διδάσκαλος καί Ὁ κύριος" (W&H, NA28 variants). "φωνεῖτέ" ('to call out') was an incorrect word choice for the Greek rendition of his remark: "Ὑμεῖς φωνεῖτέ με Ὁ διδάσκαλος καί Ὁ κύριος [you call me, Teacher and Lord] is bad Greek, just about as astonishing as if one should say in English: "you cry me teacher and lord." The right word, which John knew quite well, would have been καλεῖτε. Why did he ever write φωνεῖν?"[28]

mistranslation for Acts 2:24

When translated well it reads: "But Allaha [God] loosed the cords of Sheol [the Grave/Death] and raised him [Yeshua/Jesus] because it was not possible that he be held in it, in Sheol." The Greek versions mistranslated the word "cords" as 'pain.' (cf. Jn 2:15 & 2 Samuel 22:6) —Paul Younan

mistranslation for Acts 5:13

The Greek manuscripts have a mistranslation for Acts 5:13: "And there was a great fear in all the eidta [congregation], and in all those who heard. And many mighty deeds and signs occurred by the hands of the Shelikha [Apostles] among the people. And they were all assembled together in the Porch of Shlemon [Soloman]. 13. And of other men, not one dared to *touch* them, rather the people magnified them. The word translated by "touch" can mean "join/commune" but also "touch," the latter undoubtedly being the correct reading. The Greek versions mistranslated this word as "join".—PY

mistranslation for Acts 8:23

The Greek manuscripts have a mistranslation for Acts 8:23: "But repent of this your evil and beseech Allaha [God]. Perhaps you [Simon the sorcerer] will be forgiven the guile of your heart. 23. For I [Shimon Keepa/ Simon Peter] see that you are in bitter *anger* and in the bonds of iniquity." The Aramaic word kabda can mean gall/liver/anger. The Greek versions mistranslate "bitter kabda" as "gall of bitterness" instead of the more contextually proper "bitter anger".—PY

mistranslation for Acts 8:27

The Greek manuscripts have a mistranslation for Acts 8:27, which when translated well reads: "And he [Pileepos/ Philip] arose (and) went and met a certain *mahaymina* [believer] who had come from Cush, an official of Qandeq, the malkta [queen] of the Cushites, and he was an authority over all her treasures. And he had come to worship in Urishlim." Re: MHYMNA, it can mean either 'believer' or 'eunuch'—or many similar things. The Greek versions mistranslate this as 'eunuch' instead of the more contextually correct 'believer'.—PY. The Ethiopian believer was intending to worship in Jerusalem, presumably in the temple there—which eunuchs were prohibited from doing by Deut 23:2. Cf. Mt 19:12.

mistranslation at Rev 1:13

The mistranslation says Jesus has female breasts: Rev 1:13, Common English Bible: "In the middle of the lampstands I saw someone who looked like the Human One. He wore a robe that stretched down to his feet, and he had a gold sash around his chest.[aj]" The Greek word used here is mastos and is used exclusively for a woman's breasts.

mistranslation at Rev 2:22

The Greek mistranslation rendered a word as "bed," thereby having an adulterous woman being thrown into a bed. (It should have used "bier."). The KJV translators translated Rev 2:21–22: "And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds."
The NASB added "of sickness" in italics, thereby indicating to the reader that they had added it beyond what the Greek has: "I gave her time to repent, and she does not want to repent of her immorality. Behold, I will throw her on a bed of sickness, and those who commit adultery with her into great tribulation, unless they repent of her deeds."
It would make more sense if she'd been said to have been thrown onto a mortuary couch i.e. a bier—and doing such is possible translating from the Aramaic Revelation.

mistranslation at Rev 10:1

The mistranslation says "feet" were like 'columns/pillars of fire,' while the Aramaic better allows for the correct rendition, "legs like columns/pillars of fire."
Revelation 10:1 (KJV) And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet [Greek: podes/πόδες/feet] as pillars of fire:

mistranslations at Mt 5:13 and Lk 14:34 (but not at Mk 9:50)

Matthew 5:13 and Luke 14:34 in Greek mss. have an erroneous translation of the original Aramaic th-p-k-h by rendering it as μωρανθῇ/ foolish. In contrast, Mark 9:50 in Greek mss. correctly render Jesus' remarks about salt that becomes ἄναλον/ unsalty.[29]

[관찰자]

몇가지는 삼마와 내가 이미 올린것들입니다

[관찰자]

아람어에는 부모나 가족을 미워한다고 되어 있지 않고
put astde 옆으로 제쳐놓고라는 정도의 뜻인데 혐오하고 미워한다는 식으로 번역했다는 것입니다

아람어 sena 는 put aside 정도의 뜻인데 과격하게 hate 라는 것으로 번역했다는 것이죠

예를들어 집회에서 다른사람 제치고 잘들리는 곳인 앞자리를 선점하는 열성을 가진 사람을 특별히
생각해서 집회 주최측에서 나중에 favor 를 주듯이 그런정도의 개념이라는것

부모나 가족들을 미워하라는 것은 문맥상 자연스럽지 못하죠
일리있다 봅니다

[관찰자]

마가복음은 제대로 번역되었다는 것이고요

같은 소금에관한 얘기인데
마가복음은 제대로 되었고 마태와 누가는 잘못번역 되었다는 것이네요

마가 9
50소금은 좋은 것이로되 만일 소금이 제 짠맛을 잃으면 너희가 무엇으로 그것의 맛을 내리요? 너희 속에 소금을 두고 서로 화목하라, 하시니라.

[관찰자]

마태 누가에서는 제자들이 소금의 역할인데 왕권을 가지고 다투는 관계로 소금의 맛을 잃어버리게 되면 버려지는것 뿐으로 묘사하는데

마가에서는 여전히 소금은 좋은것이니 소금을 잘 간직하라로
반대되는 것으로 묘사

제자들이 왕권을 가지고 다투는데 제자들이 소금이고 다투는것은 짠맛을 잃어버리는 것과 같은행위니 짠맛을 잃어버리지 않게 다투지말고 화목하라는 뜻인듯

마가복음이 원전이고 마태 누가는 덧붙이고 추가한 복음서인데 원전의 뜻이
지나치게 훼손시켜 과장한것으로 보는것을 어리석은 번역이라고 해석하는것 같음