Romanization of Hebrew

Transliteration assumes two different script systems. The use of a French word in English without translation, such as "bourgeois", is not transliteration. The use of a Hindi word in English such as "khaki" (originally खाकी) is transliteration. 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.[1]

In the cases of Hebrew transliteration into English, many Hebrew words have a long history of transliteration, for example Amen, Satan, ephod, Urim and Thummim have traditionally been transliterated, not translated.[2] These terms were in many cases also first transliterated into Greek and Latin before English.

Different publishers have different transliteration policies. For example ArtScroll publications generally transliterate more words relative to sources such as the Jewish Encyclopedia 1911, or Jewish Publication Society texts.

There are various transliteration standards or systems for Hebrew-to-English; no one system has significant common usage across all fields. Consequently, in general usage there are often no hard and fast rules in Hebrew-to-English transliteration, and many transliterations are an approximation due to a lack of equivalence between the English and Hebrew alphabets. Conflicting systems of transliteration often appear in the same text, as certain Hebrew words tend to associate with certain traditions of transliteration. 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). For example, Hanukkah and Chayyim are transliterated with different initial letter combinations, although in Hebrew both begin with the letter ח‎; the use of "ch" reflects German / Yiddish influence and pronunciation, whereas the "h" or "ḥ" may indicate a softer pronunciation of ח‎ as in ancient Hebrew, Judeo-Arabic or Mizrahi Hebrew. Similarly, the Hebrew letter ת‎ is transliterated as th in the word Beith, s in the word talis, and t in the word Bet, even though it is the same letter in all three words in Hebrew. The Hebrew letter ק‎ is transliterated as c in Isaac, k in Yitzchak, and q in Qehila. Finally, the Hebrew letter צ‎ is transliterated variously as s (in Isaac), tz (in Yitzchak), and ts (in Tsfat), again reflecting different traditions of spelling or pronunciation. These inconsistencies make it more difficult for the non-Hebrew-speaking reader to recognize related word forms, or even to properly pronounce the Hebrew words thus transliterated.

The following table is a breakdown of each letter in the Hebrew alphabet, describing its name or names, and its Latin script transliteration values used in academic work. If two glyphs are shown for a consonant, then the left-most glyph is the final form of the letter (or right-most glyph if your browser does not support right-to-left text layout). The conventions here are ISO 259, the UNGEGN system based on the old-fashioned Hebrew Academy system,[4] and the modern common informal Israeli transcription. In addition, an International Phonetic Alphabet pronunciation is indicated—historical (Tiberian vocalization) for ISO 259, prescribed for Hebrew Academy, and in practice for Israeli. For the vowels further down, the letters ח and ט are used as symbolic anchors for vowel symbols, but should otherwise be ignored.

For the letters בּ גּ דּ כּ פּ תּ‎ with dagesh in ISO 259 Classical Hebrew and by the Hebrew Academy standard, they are transcribed as single graphemes (b g d k p t) at the beginnings of words, after other consonants, and after shewa ְ  or ẖatafim ֱ  ֲ  ֳ . In almost every other situation, they are transcribed as double letters (bb gg dd kk pp tt). This does not apply to common Israeli Hebrew transliteration, where there are no double consonants.

The letters א ה‎ at the ends of words without additional niqqud are silent and not transliterated. The letter ו‎ at the end of a word with ẖolam ֹ  is also silent and not transliterated. The letter י‎ at the end of a word after ẖiriq ִ  is also silent and not transliterated. 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. In any event, the shewa naẖ is placed between two adjacent consonants in all situations; if there is not even a shewa naẖ between consonants, then the first of the two consonants is silent and not transliterated—this is usually one of א ו י‎, but even occasionally ה‎ and rarely ש‎ (in the name יִשָּׂשכָר‎ Issachar) are encountered silent in this fashion. In Israeli Hebrew transcription, a vowel before yud at the end of a word or before yud then shewa naẖ inside a word, is transcribed as a diphthong (ai oi ui)—see the diphthongs section further down.

In Classical Hebrew transliteration, vowels can be long (gāḏōl), short (qāṭān) or ultra short (ḥăṭep̄), and are transliterated as such. Ultra short vowels are always one of šəwā nāʻ ְ , ḥăṭep̄ səḡōl ֱ , ḥăṭep̄ páṯaḥ ֲ  or ḥăṭep̄ qāmeṣ ֳ . Šəwā ְ  is always always šəwā nāʻ (pronounced) if it is immediately after the word's first consonant, or after a consonant after a long vowel and before another pronounced consonant—otherwise, šəwā is realized as šəwā nāḥ (silent). The vowels ṣērē ֵ  and ḥōlem ֹ  are always long in all situations. The vowels ḥīreq ִ , səḡōl ֶ , páṯaḥ ַ , qāmeṣ ָ , qibbūṣ ֻ  and šūreq וּ‎  are always long if they are the stressed syllable, or if they are in a syllable before only one consonant and another vowel, and in these cases they are transliterated as long. If they are unstressed and before a double consonant or a consonant cluster, or in the word's final unstressed syllable, then they are always short and transliterated as short. But if a vowel carries an accent ֫  or a meteg ֽ , then it is always long—a meteg in particular is often used in places where a vowel is long but not necessarily the word's stressed syllable. Lastly, there are exceptional circumstances when long vowels—even ṣērē and ḥōlem—may not force a following šəwā to become šəwā nāʻ, including for example names such as גֵּרְשֹׁם‎ Gēršōm (not Gērəšōm as it might seem), בֵּלְשַׁאצַּר‎ Bēlšaṣṣạr (not Bēləšaṣṣạr) and צִֽקְלַג‎ Ṣīqlạḡ (not Ṣīqəlạḡ). 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). (This is all moot in Israeli Hebrew, where, as already mentioned, shva nach tends to opportunistically replace shva na where comfortable, so נָֽצְרַת‎ is Natzrat not Natzerat, etc.)

For the vowel qamaẕ ָ, whether the vowel is long or short in Classical Hebrew affects the pronunciation in Academy or Israeli Hebrew, even though vowel length is not phonemic in those systems, and the difference is transliterated accordingly. Qamaẕ qatan when short is /o/, except when at the end of a word when not before a final consonant, in which case it is /a/. Qamaẕ gadol is usually /a/, but in rare situations in Classical Hebrew it can be treated as a long open /ọ/, which although pronounced identically to /ā/ (both were [ɔː]), this a/o distinction is clearly made in the pronunciation of Academy and Israeli Hebrew, and is thus transliterated.

If any word ends with one of הַּ חַ עַ‎, then the vowel pataẖ is pronounced before the consonant, not after as it is written, and so the transliterated sequence is ⟨ah⟩, ⟨aẖ⟩, ⟨aʻ⟩, etc.

In certain rare words that are meant to begin with two consecutive consonants even in Classical Hebrew, an invisible səḡōl qāṭān vowel is pronounced before the two consonants in Classical Hebrew and is so transcribed, because Classical words may not begin with more than one consonant. This rule does not apply to Academy and Israeli Hebrew, where consonant clusters are more tolerated. For example, the word שְׁתַּ֫יִם‎ ("two") would appear as štáyim, but is actually ʼeštáyim. However, it remains simply shtayim in Academy and Israeli Hebrew.

In 2006, the Hebrew Academy replaced their 1953 transliteration rules with new rules, and these were adopted as a United Nations standard in 2007.[4] As of 2008, migration to the new transliteration standard is still underway, and many signs and documents still use the 1953 conventions. 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. It still transliterates the diphthong [e̞͡ɪ] as ⟨e⟩, and it still transliterates separate ⟨ẖ⟩ and ⟨kh⟩ in all cases. It is unspecific about rules governing the transliteration of phonemes not traditionally native to Hebrew.

• There are seven basic vowels.
• A vowel may be long, short, or ultrashort.
• The vowel "shva" may be sounded (shva na) or silent (shva nach).
• Consonants that have been used historically to indicate vowels, the "matres lectionis", are no substitute for proper vowel marks.
• The vowel "kamets" may have its usual sound (kamets gadol – long "a") or a different sound (kamets katan – short "o").

• Six consonants (beth, gimel, daleth, kaph, pe, and tav) can be hard or soft. To be specific, they are pronounced either as stops or fricatives ("spirantized"). For example, the letter bet can be pronounced as "b" or "v". Tiberian vocalization marks a hard consonant with a dagesh kal (in the Hebrew term) or lene (Latin). A soft consonant lacks a dagesh kal, and is sometimes explicitly marked using rafe, an overbar. Transliterations sometimes also use an overbar or underbar to mark a soft consonant. (In Modern Sephardic Hebrew, however, only three consonants—bet, kaph, and pe—retain the hard–soft distinction. In the Ashkenazic style of pronunciation, the soft tav is sounded as "s".)
• A letter that looks like shin may be that letter (when marked with a shin dot) or the letter sin (when marked with a sin dot).
• Most consonants can undergo gemination. Tiberian vocalization marks gemination with a dagesh hazak (in the Hebrew term) or forte (Latin), which looks the same as dagesh kal.
• A consonant that is normally silent (most often he) may be sounded if it is a root consonant or possessive ending. Tiberian vocalization marks such a consonant using a mapiq, which looks like a dagesh.
• A silent vav may be used to hold a holem vowel, but sometimes a vav with holem has consonant value.