Eco: The Return to Hebrew
“From Origen to Augustine, almost all of the church Fathers assumed, as a matter of incontrovertible fact, that, before the confusion, humanity’s primordial language was Hebrew.
The most notable dissenting voice was Gregory of Nyssa (Contra Eunomium). God, he thought, could not have spoken Hebrew; were we to imagine, he said ironically, a schoolmaster God drilling our forefathers in the Hebrew alphabet (cf. Borst 1957-63: I, 2, and II/1, 3.1)?
Despite this, the image of Hebrew as the divine language survived through the Middle Ages (cf. De Lubac 1959: II, 3.3).
By the sixteenth and seventeenth centuries, however, it no longer seemed enough simply to maintain that Hebrew was the photo-language (little being known thereof): it was deemed necessary to promote its study, and, if possible, its diffusion.
By now we are in a climate very different from that of St. Augustine: not only do the interpreters wish to go back to the text in its original version, but they do it with the conviction that the original and holy language of scripture was the only one capable of expressing its sacred truth.
What has happened in the meantime is, of course, the Reformation. Protestants refused to accept the claim of the Catholic church to be the sole mediator and interpreter, placing itself, with its canonic Latin translations, between the believer and the Holy Writ.
Out of this refusal to accept the church’s traditional interpretation of scripture arose the stimulus to study the languages in which the sacred texts had first been formulated.
The contemporary debate over this was varied and complex. The most comprehensive treatment is contained perhaps in Brian Walton’s In biblia polyglotta prolegomena (1673: especially 1-3).
However, the story of this debate during the Renaissance is so complex (see Demonet 1992) that we shall limit ourselves to a gallery of exemplary portraits.”
Umberto Eco, The Search for the Perfect Language, translated by James Fentress, Blackwell. Oxford, 1995, pp. 73-5.