The word "entropy" is a measure of disorder, related to the second law of
thermodynamics. Simply stated, this law tells that everything deteriorates,
and it also applies to the transfer of information; some information is
lost or distorted on the way.
There are many advantages of the semantic domain model, but the more I read
about it and the more I view its application, the more problems do I see.
In fact, it seems to me that this model introduces into the fields of
lexical semantics and translation more entropy than did the old
etymological model, which even is veiewed as a fallacy. What prompted me to
write this post, is the book "Linguistics for Students of New Testament
Greek", 1995, by D.A. Black, which I recently got hold of. A very fine
book in many ways, but the treatment of "Word and Concept" (p 123) leaves
much to be desired. Or put differently: Theology, which James Barr pointed
out has no legitimate place in word studies, is by Black smuggled back
through the backdoor. This is seen by his definition of "concept".
The author tells that DIKAIOS,AGAQOS,hAGIOS, KAQAROS,KALOS and hOSIOS
constitute *one* concept, which he expresses by the *English* word
"righteous". He does of course not suggest that the original readers knew
English, and therefore must his argument imply that there is a Greek
counterpart to the English "righteous", i.e. a Greek " umbrella"-concept
(or word) under which the mentioned words can be subsumed. But what is this
Greek concept, where is it, and how was it recognized? The problem is that
"meaning" is recognized by the human mind as words or other signs, and to
recognize a word we must know what it sounds like, its role in the clause,
and its sense. But there is no Greek word serving as an umbrella term for
the mentioned words, being equivalent to the English "righteous" (BTW,
what is "equivalent" in this context?). So the semantic domain model as
described by Black postulates a *concept* which has no foundation
whatsoever, and which is tied up neither with sounds nor with grammar nor
with sense. But Black explicitly states that the foundation of this broad
*concept* is theology; thus theology is introduced into lexical semantics.
I am aware of no scientific studies yielding data indicating the existence
of concepts ( in the linguistic sense) of such a broad nature as those
mentioned by Black, but there are a host of studies suggesting that *every*
word signals *one single* concept (See P Cotterell, M Turner, 1989,
"Linguistics & Biblical Interpretation" p 146-). The seven concepts
signalled by the seven words above may be very close in meaning, but in
each case is there a distinction in sound and in sense. it seems to me
that the semantic domain model introduces entropy into lexical semantics
and translation in two ways: (1) By erasing the semantic differences
between closely related words, as those above, and translating two or more
Greek words by one English word when this is not necessary, and (2) By
translating one Greek word with several English words, thus adding or
substracting meaning and connotations. (I do not suggest that each Greek
word be translated by one English word; it depends on the target group
whether this should be the goal when possible. But I do criticize the
translation work when the opposite is the stated goal and when efforts are
made to render several Greek words inside one "domain" by one English word.)
Let me illustrate the problem with the first entry in Louw/Nida. The
discussion of KOSMOS and AIWN here really does introduce huge amounts of
entropy. I find a clear distinction between the two words in all NT
passages where they are used (for instance will a new AIWN come but not a
new KOSMOS). I agree with the authors that KOSMOS in Acts 17:24 probably
refers to the universe, but I am not aware of any other passage where the
universe is its reference. To say that AIWN also refers to the universe is
very surprising to say the least. Even in Heb 1:2 and 11:3 is there no real
evidence that the universe is denoted. I even doubt that "world" is a
fitting rendition of AIWN, as BAGD suggests, particularly if "world" is
used for KOSMOS. A good example of how entropy can be introduced when two
Greek words are rendered by one English word, is Matt 13:38,39 ASV: "and
the field is the world (KOSMOS); and the good seed, these are the sons of
the kingdom; and the tares are the sons of the evil one; and the enemy that
sowed them is the devil; and the harvest is the end of the world (AIWN);
and the reapers are angels." The only conclusion that can be drawn from
this English translation, is that the harvest is the end of the field, and
this is clearly not what is meant.
So I suggest that those interested in how linguistics can help the student
of NT Greek, do not eat everything they are offered, but instead ask
critical questions. There are advantages with the etymological model, there
are more advantages with the semantic domain model, but what we do need is
a third model built on the principle that words have individual meaning
apart from a context.
Regards
Rolf
Rolf Furuli
Lecturer in Semitic languages
University of Oslo