Romanization of Hebrew
Usually, it is to identify a Hebrew word in a non-Hebrew language that uses the Latin alphabet, such as German, Spanish, Turkish, and so on.
Transliteration of a foreign word into another language is usually the exception to translation, and often occurs when there is something distinctive about the word in the original language, such as a double entendre, uniqueness, religious, cultural or political significance, or it may occur to add local flavor.
For example, For Hanukkah at the synagogue Beith Sheer Chayyim, Isaac donned his talis that Yitzchak sent him from Bet Qehila in Tsfat, Israel.This text includes instances of the same word transliterated in different ways: The Hebrew word בית is transliterated as both Beith and Bet.
These discrepancies in transliterations of the same word can be traced to discrepancies in the transliterations of individual Hebrew letters, reflecting not only different traditions of transliteration into different languages that use Latin alphabets, but also the fact that different pronunciation styles exist for the same letters in Israel (e.g. mainstream secular pronunciations used in the media versus Mizrahi, Arab, or Orthodox Ashkenazi colloquial pronunciations).
Finally, the Hebrew letter צ is transliterated variously as ⟨s⟩ (in Isaac[dubious – discuss]), ⟨tz⟩ (in Yitzchak), and ⟨ts⟩ (in Tsfat), again reflecting different traditions of spelling or pronunciation.
For example, the name of the Roman province of Iudaea (63 BCE) was apparently derived from the Greek words Ἰούδα (Iouda) and Ἰουδαία (Ioudaia).
These words can be seen in Chapter 1 of Esdras (Ezra) in the Septuagint, a Hellenistic translation of the Hebrew Bible into Greek.
In the 1st century, Satire 14 of Juvenal uses the Hebraic words sabbata, Iudaicum, and Moyses, apparently adapted from the Greek.
The Vulgate, of the early 5th century, is considered the first direct Latin translation of the Hebrew Bible.
His father Eliezer Ben Yehuda raised him to be the first modern native speaker of Hebrew.
In 1927, Ben-Avi published the biography Avi in romanized Hebrew (now listed in the online catalog of the Jewish National and University Library).
Political activist Ze'ev Jabotinsky, leader of Betar, and Chief Rabbi Kook, also expressed their support for the reform of Hebrew script using Latin letters.
In addition, an International Phonetic Alphabet pronunciation is indicated—historical (Tiberian vocalization) for ISO 259, prescribed for Hebrew Academy, and in practice for Israeli.
In almost every other situation, they are transcribed as double letters (bb gg dd kk pp tt).
The situation of the letter י at the end of a word after ẕere ֵ or seggol ֶ is more complicated, as they are silent in Classical Hebrew and in Hebrew Academy prescription and not transliterated in those systems, but they form diphthongs (ei) in Israeli Hebrew—see the vowels and diphthongs sections further down.
Some of these seem to be learned exceptions, and most words under the same circumstances have šəwā nāʻ as expected, such as נָֽצְרַת Nāṣərạṯ (not Nāṣrạṯ).
The new 2006 rules attempt to more closely follow Israeli Hebrew vowel habits (such as the collapse of many shva na), but stop short of adopting most of the informal transliteration patterns.
For Israeli speech and text where linguistic groups are not at issue, romanization can use a phonetic transcription according to Standard Hebrew pronunciation.
An attempt to devise a more general system of romanization is complicated by the long and varied history of the Hebrew language.
Most Hebrew texts can be appropriately pronounced according to several different systems of pronunciation, both traditional and modern.
Since an earlier time, multiple geographically separated communities have used Hebrew as a language of literature rather than conversation.
It is appropriate to focus only on the consonantal spelling when discussing unusually structured words from ancient or medieval works.
