23.23 in Ladino translation hiti, eti, yteos, oteos and cananj, canaanj, cananeos in Gen.15.20-21, but hity, ety, yteos, ethy and cananj, cananeo, cananeos in Ex. 23.23 in Ladino translation Hiti, Chenaani in Gen.15.20-21 but Hiteo, Kenahaneo in Ex. In general, Hispanic translations of gentilic nouns vary much more than their Ladino counterparts, although these too demonstrate many inconsistencies (e.g., Ḥiti 'Hittites', and Kenaʿani 'Canaanites' in Gen.15.20-21 and Ex. Unlike medieval Hispanic translations which tend to represent most proper (personal and local) names using their Spanish equivalents, Sephardic Ladino versions of the Bible usually transliterate the original Hebrew (e.g., Parʿoh or Parho 'Pharaoh' in the 1547 Constantinople and 1553 Ferrara Ladino translations Faraon, Faron in Hispanic versions ). All of these onomastic developments enriched and invigorated the reservoir of Hebrew names that would continue to develop up until our own times. On the other hand, the increased frequency of papponymy reduced the number of unique names known from an earlier period. ![]() Other synchronic onomastic developments that will not be dealt with in this paper include a renewed popular religious commitment (Yosef>Yehosef), the growing influence of Aramaic and Greek cultures that led to the adoption of non-Hebrew names as well as the fashion of giving double Hebrew and vernacular names. from misread genealogical terms (Ahian, Vashni, Avihu), misunderstood foreign words (Ḥen) or paleographic errors (Yinnon for yikkon), as well as the reinterpretation of the sacred texts (Avigdor, Malachi). The clarification of the biblical text resulted in the creation of new personal names, e.g. Personal names reflect such dramatic historic processes, as the canonization of the Bible and its early exegesis. This paper will discuss biblical personal names and name giving practices that evolved in the Second Temple period (539 BCE-70 CE). ![]()
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