This article examines the rendering of Genesis 1:3 in the New Korean Translation, which translates the Hebrew יְהִי אוֹר as “May light come into being”, in contrast to the imperative formulations found in earlier Korean versions “Let there be light”. The study investigates the grammatical, semantic, and pragmatic basis of this translation, focusing in particular on the Biblical Hebrew jussive as an expression of volitional modality. The jussive encodes the speaker’s volition and occupies a semantic continuum ranging from directive force (command, obligation) to optative expression (wish, desire). As a third-person verbal form, its meaning is often not fully specified by morphology alone and must be interpreted in light of contextual and pragmatic factors. These include the authority of the speaker, the relationship between speaker and addressee, the literary genre, and the extent to which the speaker exercises control over the realization of the action. In contexts of divine speech, where the speaker is presumed to possess absolute authority and control, the jussive is typically interpreted as expressing command or certain realization rather than mere wish. A comparative analysis of ancient versions, including the Septuagint and the Vulgate, as well as major modern English translations, demonstrates that Genesis 1:3 has overwhelmingly been rendered in imperative or declarative forms, thereby underscoring divine authority and the performative efficacy of God’s speech. By contrast, optative renderings are more frequently associated with human discourse, particularly in prayers, blessings, and petitions, where the speaker lacks control over outcomes and expresses dependence on an external agent. Against this translational background, the optative rendering in the New Korean Translation represents a significant departure from established convention. This article argues that such a choice reflects a deliberate translation strategy that seeks to foreground relational and affective dimensions of divine speech, in line with the translation’s broader theological orientation. As a result, the creative utterance in Genesis 1:3 may be understood not only as a performative command but also as an expression of divine intention or desire. In conclusion, while the optative rendering remains grammatically defensible within the semantic range of the jussive, it constitutes a notable interpretive shift. This shift carries theological implications by subtly reframing the portrayal of God in the creation narrative, highlighting relational intentionality alongside divine authority and inviting renewed reflection on the role of translation in shaping theological understanding.
Sang Hyuk Woo (Fri,) studied this question.