By
Sampson Iroabuchi Onwuka
Translation issue
The spread of the new gospel of opon-hatu is from the acts of Onwuka according to (Nuwah....Onwuka Iroabuchi, but the name is however a child of the ACME, it doesn't feature for the State saving for (otumasiri....but I tell, if lack (furmiti for two lines of op.,...what Tabitha said about Mary....the rise of the commanders is through returning the area that I left undone...
But the arguments -- including some of the issues on translation and English language....
The history of English language as we understand it today comprise significant departures from one form to another and from one style of writing to another. It is difficult to chart the contour of such departures since very glossary of words exist today.
But we can use the referential influences of serious ‘other’ history evident in English language and in English society. The connection between history and changes in any language is undisputed, and such changes are very particularly in with translation of written words.
But translation and poor understanding of a specific language is also evident in noting these significant changes that take place in a particular language. One of such significant changes that we know go far back to the time of Christ himself.
The spoken Language at the time of Christ in Jerusalem came from elsewhere and for that the reason, Targums (translations) were the only formal way of communicating. The very word Targum means translation and is a noted form of what is perhaps interpretation.
But the word Targum appear in Igbo as Tughari or Ntughari, meaning translate or translation. It is not wrong this early to suggest that the four cardinal words Targum, Translation, Interpretation, and Igbo Tughari or Ntughari, can not be noted in other languages of the world.
For one thing in Igbo, you have the word tapia, itapia, ntapia; ntapi to mean interpret. That is to say ntapia in Igbo is (Eng. interpret). We can speak of these things, but the word tughari, tugharia, ntugharia can also mean in(Aramaic Targhum, which in English is Translation)
The relationship between these words I have mentioned and its direct Igbo corollary of words, gives a hint of what can go right in linguistic comparative between Igbo and English.
If in fact, the gospel of Christ and his disciples were not even written in their so called mother tongue of Hebrew. Much of the New Testament were written in Aramaic, converted in Hebrew and eventually translated to Greek and so on to languages available at the time.
The reasons for this incident are not far fetched since we know that Jerusalem was conquered several times by foreign legions such as Assyrians, Babylonians, Macedonians, and that last group was the Hellenic Greek and Romans. As such Hebrew in of itself may have started a form of adjustment from the early times.
The Antiochus dynasty and the Romans ruled the area and then there was the issue of Edom and Galilee. Each of these influences deposited a bit of its own language on the area and afterward, a form of philharmonic of languages gradually appeared.
It is also worthy of note to indicate that the changes that took place in all these places made it possible for other degrees of changes to take place in early biblical tradition and in recorded history of the area in question.
In we can use some examples of Hebrew and English, we can refer to words such as 'mebassar' which is Hebrew for spreading in terms of massage and message in English, which involved a spreading of some sort.
The reader will not necessarily see the relationship, but in terms of translation and in terms of what happens to a language as they adjust over the years, there is no mistakes about the use and abuse of 'me`bassar' in Hebrew for message in English and for the word, massage.
Here the action word is no longer on duty, it has been expedited, as such copied as it were from Hebrew.
Needs exists for the active word 'mebassar' in Hebrew to have existed for its own and that the for the word 'spread' had to be explicated to the English reader that it is not just a form of spreading but refers to a particular action, a spent force in the language.
There is a more common twist in the whole thing...the Nigerian Igbo will use the word 'Mgbassa' meaning 'to spread' like Hebrew "mebassar", both of which are a form of verb, which if copied or translated will become a noun and noted in copy error as perhaps massage or message...which was what the early christian were doing in time of Christ. Mebassa.
You can also look at what happened to Igbo words such as 'sepu' which in it's current form is a mere verb refering to separate.
This word 'sepu' is not that dissimilar to other Igbos like 'zere' or 'zeru' which means as much in Aramaic or Hebrew as they mean in Igbo, 'avoid' for instance 'someone' and most likely in Hebrew ; a stranger.
But that is how the Hebrews now see it from older forms, which did not take the noun in question as in stranger but rather the form of verb 'avoid', zere, zeru. The other word 'sepu' or in particular form 'isepu' in Igbo, is a verb form that refers to act of separating.
It is the words and pronunciation of the word separation (sounds like se-pu-ra-tion) that any meaningful connection between Igbo and English is achieved in the said example. The greater fact here will be the point that 'separation' as a word means to set aside what is true and that involves a whole lot of it all.
These changes in language and culture, this issue of translation determine to a large extent why there is so much confusion with some portions of the Bible. For instance, the Bible speaks of the madness of King Saul of the old testament to have descended as EVIL from God.
The word that made the argument that possible is one that says ra'ah in Bible Hebrew, which the Modern Jews by their Modern Hebrew translation of Hebrew called EVIL. But ra'ah which is Hebrew is really what is in Igbo, ara, actually meaning 'madness' and not necessarily evil.
So the word wrath which is adumbration of the Igbo word ara and Hebrew ra'ah, by way of t and th morphemes - the English innovation from same source as some African languages such as Igbo - indicate that the translation is a complete disaster.
Imagine replacing some of these stories about Saul in the Bible with the word wrath of God or in more accurate sense - madness overtook him or God struck him with madness. The story changes completely given the comedy in Ra-moth Gilead when he went to see Samuel and Saul fell into arua and people began to ask if Saul was 'among the prophets'.
It was perhaps the Music of David (who was himself a prophet and an Esse/Onye-esset;Yesse;Jesse/Seer) that writhed the anointing of God on Saul. And Saul going into spirit knew what Salieri in the tragedy of Amadeus knew in meeting Mozart and accepted as the inevitable truth, that he was not the one rather David - not unlike Mozart - was the anointed one of Israel. It was jealousy or perhaps confounding fact only known to some few, that forced the spear of Saul.
The degree of interference and commentary necessary to expiate the confusion of tongues and pronunciation which naturally arises out of translations of recorded literature, can only be grasped by the measure of correction discovered in the above literature.
This sickness which was common at the time of Christ has maintained its forms until lately. Such errors also impress upon each other the facts of words borrowed from a lot of places and go the distance of enhancing the relationship.
Even after 200yrs of the living years of Christian tradition and translation, the evolution of Latin Vulgate from Greek or Hebrew, and the evolution of Latin as a language by itself may have strayed a little bit from its overall intended meaning but the structure of the lines and sentences makes it clear that it did not stray that far from the verities of Greek and Hebrew.
The claim that English language for instance is that different from other Afro-Asiatic languages is probably due to this issue of constant translation from one written form of the language to the other, a process which forced the very language to assume a different meaning and then other dialects were incorporated.
As such English today is clearly Afro Asiatic, if not Latin-Syraic-Hebriac. That means English language like other North Germanic language is very younger to Hebrew and to Latin.
If much of the connection we may have made between Igbo and Hebrew is taken into construct, there is nothing to pretend about the fact that North Germanic language and much all else we can draft, are mere offshoots of Afro-Asiatics and probably not that much of a language.
It is possible that changes that take place in a language like English did not evolve overnight and for this fact of the ever changing nature of English language, there is need to return to English past and draw aside a commentary of the nature of the words and how it has changed.
There is perhaps a history behind every language if we can understand the language in its archaic form, for such history is to be well understood, there will be need to call for varying historical speculation.
But we cannot avoid here is the simple fact that when we compare a specific departure in a language such as English, there is always a second or third language from where we can compare the structure.
So English words that we cannot exactly describe in English, may sometimes be refereed back to Latin to obtain the meaning or to Spanish as the case would be. These languages are part of a more organizing language which is not known and which we need in many respect to understand in terms of the comparative language.
For instance in English we have the word Dame for a model woman; a female mode, and in Spanish we have Dama for beautiful woman, and in French the word Madam is part of the same word, meaning 'lady' or respectable woman.
But the words in its organic form also reveal something else...that a language like the Nigerian Igbo with exact same word 'dama''damma'or 'adamma' for beautiful woman may suggest that in many ways, Igbo is an offshoot of a certain language, a language that is perhaps common to Spanish, Hebrew, Latin, etc, from which English is a noted departure. That language is probably closer to the Afro Asiatic than any other thing.
Igbos will say 'uda' for loud voice and the English will say 'audacious'. The word uda is retained in the word "a-uda-cious" but it has assumed a different meaning given the necessity of invention that comes with translation and making commentary about a language that is perhaps older.
So we say in English Salutation as a form of greeting...there is the Spanish Salu for God's bless or peace. In Igbo, there is similar word like dalu and kanu...and even kalou. These words means the same as Salu in Spanish and no doubt exist that in older English there was the word salu as a form of greeting. Perhaps salute with 't' morpheme came through German contact.
Sampson Iroabuchi Onwuka
Translation issue
The spread of the new gospel of opon-hatu is from the acts of Onwuka according to (Nuwah....Onwuka Iroabuchi, but the name is however a child of the ACME, it doesn't feature for the State saving for (otumasiri....but I tell, if lack (furmiti for two lines of op.,...what Tabitha said about Mary....the rise of the commanders is through returning the area that I left undone...
But the arguments -- including some of the issues on translation and English language....
The history of English language as we understand it today comprise significant departures from one form to another and from one style of writing to another. It is difficult to chart the contour of such departures since very glossary of words exist today.
But we can use the referential influences of serious ‘other’ history evident in English language and in English society. The connection between history and changes in any language is undisputed, and such changes are very particularly in with translation of written words.
But translation and poor understanding of a specific language is also evident in noting these significant changes that take place in a particular language. One of such significant changes that we know go far back to the time of Christ himself.
The spoken Language at the time of Christ in Jerusalem came from elsewhere and for that the reason, Targums (translations) were the only formal way of communicating. The very word Targum means translation and is a noted form of what is perhaps interpretation.
But the word Targum appear in Igbo as Tughari or Ntughari, meaning translate or translation. It is not wrong this early to suggest that the four cardinal words Targum, Translation, Interpretation, and Igbo Tughari or Ntughari, can not be noted in other languages of the world.
For one thing in Igbo, you have the word tapia, itapia, ntapia; ntapi to mean interpret. That is to say ntapia in Igbo is (Eng. interpret). We can speak of these things, but the word tughari, tugharia, ntugharia can also mean in(Aramaic Targhum, which in English is Translation)
The relationship between these words I have mentioned and its direct Igbo corollary of words, gives a hint of what can go right in linguistic comparative between Igbo and English.
If in fact, the gospel of Christ and his disciples were not even written in their so called mother tongue of Hebrew. Much of the New Testament were written in Aramaic, converted in Hebrew and eventually translated to Greek and so on to languages available at the time.
The reasons for this incident are not far fetched since we know that Jerusalem was conquered several times by foreign legions such as Assyrians, Babylonians, Macedonians, and that last group was the Hellenic Greek and Romans. As such Hebrew in of itself may have started a form of adjustment from the early times.
The Antiochus dynasty and the Romans ruled the area and then there was the issue of Edom and Galilee. Each of these influences deposited a bit of its own language on the area and afterward, a form of philharmonic of languages gradually appeared.
It is also worthy of note to indicate that the changes that took place in all these places made it possible for other degrees of changes to take place in early biblical tradition and in recorded history of the area in question.
In we can use some examples of Hebrew and English, we can refer to words such as 'mebassar' which is Hebrew for spreading in terms of massage and message in English, which involved a spreading of some sort.
The reader will not necessarily see the relationship, but in terms of translation and in terms of what happens to a language as they adjust over the years, there is no mistakes about the use and abuse of 'me`bassar' in Hebrew for message in English and for the word, massage.
Here the action word is no longer on duty, it has been expedited, as such copied as it were from Hebrew.
Needs exists for the active word 'mebassar' in Hebrew to have existed for its own and that the for the word 'spread' had to be explicated to the English reader that it is not just a form of spreading but refers to a particular action, a spent force in the language.
There is a more common twist in the whole thing...the Nigerian Igbo will use the word 'Mgbassa' meaning 'to spread' like Hebrew "mebassar", both of which are a form of verb, which if copied or translated will become a noun and noted in copy error as perhaps massage or message...which was what the early christian were doing in time of Christ. Mebassa.
You can also look at what happened to Igbo words such as 'sepu' which in it's current form is a mere verb refering to separate.
This word 'sepu' is not that dissimilar to other Igbos like 'zere' or 'zeru' which means as much in Aramaic or Hebrew as they mean in Igbo, 'avoid' for instance 'someone' and most likely in Hebrew ; a stranger.
But that is how the Hebrews now see it from older forms, which did not take the noun in question as in stranger but rather the form of verb 'avoid', zere, zeru. The other word 'sepu' or in particular form 'isepu' in Igbo, is a verb form that refers to act of separating.
It is the words and pronunciation of the word separation (sounds like se-pu-ra-tion) that any meaningful connection between Igbo and English is achieved in the said example. The greater fact here will be the point that 'separation' as a word means to set aside what is true and that involves a whole lot of it all.
These changes in language and culture, this issue of translation determine to a large extent why there is so much confusion with some portions of the Bible. For instance, the Bible speaks of the madness of King Saul of the old testament to have descended as EVIL from God.
The word that made the argument that possible is one that says ra'ah in Bible Hebrew, which the Modern Jews by their Modern Hebrew translation of Hebrew called EVIL. But ra'ah which is Hebrew is really what is in Igbo, ara, actually meaning 'madness' and not necessarily evil.
So the word wrath which is adumbration of the Igbo word ara and Hebrew ra'ah, by way of t and th morphemes - the English innovation from same source as some African languages such as Igbo - indicate that the translation is a complete disaster.
Imagine replacing some of these stories about Saul in the Bible with the word wrath of God or in more accurate sense - madness overtook him or God struck him with madness. The story changes completely given the comedy in Ra-moth Gilead when he went to see Samuel and Saul fell into arua and people began to ask if Saul was 'among the prophets'.
It was perhaps the Music of David (who was himself a prophet and an Esse/Onye-esset;Yesse;Jesse/Seer) that writhed the anointing of God on Saul. And Saul going into spirit knew what Salieri in the tragedy of Amadeus knew in meeting Mozart and accepted as the inevitable truth, that he was not the one rather David - not unlike Mozart - was the anointed one of Israel. It was jealousy or perhaps confounding fact only known to some few, that forced the spear of Saul.
The degree of interference and commentary necessary to expiate the confusion of tongues and pronunciation which naturally arises out of translations of recorded literature, can only be grasped by the measure of correction discovered in the above literature.
This sickness which was common at the time of Christ has maintained its forms until lately. Such errors also impress upon each other the facts of words borrowed from a lot of places and go the distance of enhancing the relationship.
Even after 200yrs of the living years of Christian tradition and translation, the evolution of Latin Vulgate from Greek or Hebrew, and the evolution of Latin as a language by itself may have strayed a little bit from its overall intended meaning but the structure of the lines and sentences makes it clear that it did not stray that far from the verities of Greek and Hebrew.
The claim that English language for instance is that different from other Afro-Asiatic languages is probably due to this issue of constant translation from one written form of the language to the other, a process which forced the very language to assume a different meaning and then other dialects were incorporated.
As such English today is clearly Afro Asiatic, if not Latin-Syraic-Hebriac. That means English language like other North Germanic language is very younger to Hebrew and to Latin.
If much of the connection we may have made between Igbo and Hebrew is taken into construct, there is nothing to pretend about the fact that North Germanic language and much all else we can draft, are mere offshoots of Afro-Asiatics and probably not that much of a language.
It is possible that changes that take place in a language like English did not evolve overnight and for this fact of the ever changing nature of English language, there is need to return to English past and draw aside a commentary of the nature of the words and how it has changed.
There is perhaps a history behind every language if we can understand the language in its archaic form, for such history is to be well understood, there will be need to call for varying historical speculation.
But we cannot avoid here is the simple fact that when we compare a specific departure in a language such as English, there is always a second or third language from where we can compare the structure.
So English words that we cannot exactly describe in English, may sometimes be refereed back to Latin to obtain the meaning or to Spanish as the case would be. These languages are part of a more organizing language which is not known and which we need in many respect to understand in terms of the comparative language.
For instance in English we have the word Dame for a model woman; a female mode, and in Spanish we have Dama for beautiful woman, and in French the word Madam is part of the same word, meaning 'lady' or respectable woman.
But the words in its organic form also reveal something else...that a language like the Nigerian Igbo with exact same word 'dama''damma'or 'adamma' for beautiful woman may suggest that in many ways, Igbo is an offshoot of a certain language, a language that is perhaps common to Spanish, Hebrew, Latin, etc, from which English is a noted departure. That language is probably closer to the Afro Asiatic than any other thing.
Igbos will say 'uda' for loud voice and the English will say 'audacious'. The word uda is retained in the word "a-uda-cious" but it has assumed a different meaning given the necessity of invention that comes with translation and making commentary about a language that is perhaps older.
So we say in English Salutation as a form of greeting...there is the Spanish Salu for God's bless or peace. In Igbo, there is similar word like dalu and kanu...and even kalou. These words means the same as Salu in Spanish and no doubt exist that in older English there was the word salu as a form of greeting. Perhaps salute with 't' morpheme came through German contact.
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