Kazem Dashi Island, Lake Urmia, Iran (West Azerbaijan Province)
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CAL- ?; Dic, 2, 3 Ana+, NY; TS 1 2 | TUS[he, ar, sy, sa, et, Sarb] TUS-eu Map, 2[TR][SY], 3, ME, Eura, Afr | Alan[; Qara, 1, 2, 3; N[de] | Per] L-Sh; Gaf; EtTbl | G Ti
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Kazem Dashi Island, Lake Urmia, Iran (West Azerbaijan Province)
yālṓpā w > WS -päw: according to Alan 92, this happens only when the word in front of the (h)w has three consonants or less;
according to Mingana 30, however, this always happens. Also, in ES, Alan says hārkäy (because hrk has only three consonants), while Mingana 452 says hārkāy (keeping the ā), parce que le mot a plus de deux letters.
#1 Loan into Arabic
(CAL) عيد — fa عید (pes /ʔejd/), hence English Eid. It seems that in Persian ع is /ʔ/.
#2 ṣælmā = “image”: according to the Syriac-English section, “his picture.” However, “makes a sign of the holy cross on his picture” doesn’t sound very usual to me. I suspect this might be “his face,” “his forehead,” or “himself.” Tentatively I’m going to tranlsate this one as “makes a sign of the holy cross in front of him.”
2017-07-25 **1 ܫܰܒ̊ܐ is the abs. st. of ܫܰܒ̊ܬ̥ܐ (šabbe̊ṯā) = “sabbath, week” fem. (though -t is properly a radical: N §81) — from שַׁבָּת f. — cf. السبت (as-sabt) mas. (?), where PS *s1 > s not š. — from syc, xcl շաբաթ [ʃä.bätʰ] = “Sabbath, Saturday, week”; BUT hy-arevela շաբաթ [ʃɑˈpʰɑtʰ] = “Saturday, week”: after a vowel/m/r, բ is pronounced as փ. [Dora Sakayan (2007): Eastern Armenian for the English-speaking World, p. 37] — შაბათი = “Saturday”
2017-08-04 **2 speciatim quo in ecclesia fideles convocabant, inde ar. ناقوس (LS2; typo in LS3: ناقوش)
#3 næqdā = “clean; well-ornamented, decorated with needlework”
#4 bḗm(ā) f. = “elevated stand, pedestal; the judgment seat, ecclesiastic throne” — from βῆμα, βήματος, τό = “raised place or tribune to speak from in a public assembly, etc.”
In Syriac often treated as a pure loanword, i.e., using the absolute form
(CAL)
—
ܘܺܝܬܶܒ ܥܠ ܒܹܝܡ = “he sat on the judgment seat” (Jn19:13)
= καὶ ἐκάθισεν ἐπὶ (τοῦ) βήματος
#5 ES “narrow e” — ܡܨܲܠܸܐ (Mk1:35; Lk1:10, 3:21; etc.) — ܘܲܡܨܲܠܸܐ (Mt26:39; Mk14:35; etc.)
#6 Interestingly, neither w- nor b- takes a full vowel: w-ḇ-(ʔ)īqārā NOT *wæ-ḇ-ʔīqārā — ES ܘܒ݂ܐܝܼܩܵܪܵܐ (1Thes4:4) [2018-08-24 This is normal; the B does take the full vowel ī, as w-ḇīqārā]
#7 i.e. “those who are loved/esteemed by God” — rḥīmā ʕæl = “loved/esteemed by” ⟦dīlēctus⟧ is explained in LS2-724b, LS3-1455b; (α) one example is Afr187u [The Homilies of Aphraates (1869), aka Demonstration IX, p. 187:22 = Patrologia syriaca, vol. 1, IX, p. 437:3 (§13)]; (β) another example is INB576:15 [Mar Isaacus Ninivita by Bedjan aka “The First Part” (la première partie), aka Isaac of Nineveh, Mystic Treatises, LXXXII]. (β) is ܘܡܸܛܠ ܕܡܵܪܹܗ ܪܵܚܹܡ ܠܹܗ: ܥܲܠ ܟܠܢܵܫ ܪܚܝܼܡ. = “And because his load loves him, for everyone [he is] beloved/esteemed.”
Memo: The Holy Spirit as feminine: Early Christian testimonies and their interpretation | van Oort | HTS Teologiese Studies / Theological Studies (Aug 2016)
† While the term “mass” should be used in the Syriac Catholic Church and in the Chaldean Catholic Church, it may not be commonly used in the Syriac Orthodox Church and in the Assyrian Church of the East. Nevertheless the word is translated as “Holy Mass” in the Syriac to English Dictionary section at the end of the book.
‡ Similarly, the word “tunic” may not be common in non-Catholic churches. The word is translated as “gown” in Sy-En.
#8 kuttīnā (CAL) = syc (+tmr?) “tunic, linen garment, net”, usually fem. in Syriac (N §84):
LS2 = sic semper U et Ny contra M et N §714
kö́ttīnā:
arc/jpa/tmr kittōnā (CAL); jpa כִּיתּוּנָא, כִּתּוּנָא (Jastrow):
pl. abs. ܟܘܼ̈ܬ݁ܝܼܢܝܵܢ (Mt10:10 P-NY),
pl. emph. ܟܘܼܬܝܼ̈ܢܝܵܬ݂ܵܐ (Ac9:39 P-NY), cf. N §71-4.
2017-07-27 ܘܝܼܣܪܵܝܹܠ ܪ̇ܚܡ ܗ݇ܘ̣ܵܐ ܠܹܗ ܠܝܵܘܣܸܦ ܝܲܬ݁ܝܼܪ ܡ̣ܢ ܟܠܗܘܢ ܒܢܵܘ̈ܗܝ: ܡܸܛܠ ܕܒܲܪ ܣܲܝܒ݁ܘܼܬ݂ܵܐ ܗܘ̤ܵܐ ܠܹܗ: ܘܲܥܒܲܕ݂ ܠܹܗ ܟܘܼܬ݁ܝܼܢܵܐ ܕܦܸܕ݂ܝ̈ܵܬ݂ܵܐ.܀ (P-U Gn37:3⁎) — sæybūṯā = “old age”; peḏyāṯā = f.pl. “sleeves”
2017-07-29 ܘܲܥ̣ܒܕ ܠܗ ܟܘܿܬ݁ܝܼܢܵܐ ܕܦܸ̈ܕ݂ܝܵܬ݂ܵܐ. (P-M same)
#9 zmær G = “to sing”: zæmmar D = “to sing, to praise”: PAEL same as PEAL;
also with regard to David, to say in the Psalms
(Jess)
#10
guddā = syc/myz “troop, group of people”:
usu. fem. — Surely a Semitic word
(CAL), even though confusingly akin to pal/xpr gund [gwnd | = P] “army, troop; group, gathering” (MacKenzie 38):
tmr גּוּנְדָּא
or גּוּדָּא = m. “a band, troop”:
جُنْد = “army”: LS2 also has
ግዱድ (gədūd) = LLA 1204 “uuus [vulgus?] e turma praedonum, praedo” (a group? and troop of robbers; a robber ⟦praedō praedōnis⟧) — on the other hand, there are similar words in xcl/hy
գունդ,
ka გუნდი, which may be from pal.
#11 šammeš D = “to serve” — as in ܐܸܢ ܠܝܼ ܐ݇ܢܵܫ ܡܫܲܡܸܫ: ܢܹܐܬܹܐ ܒܵܬܲܪܝ (Jn12:26) — Part. mšæmmeš (fem. mšæmme̊š-ā) — that plus -ān will be a nōmen agentis (N §130): mšæmme̊š-ān(ā) nom.ag.D
#12 Pass. Part. (3rd-Y) — rḏë (emph. ræḏyā): pl. emph. rḏæyyā — just like qšë, qæšyā, qšæyyā — or like mæyyā: Aiyā appears farther in the
plural emphatic state […] in adjectives and participles in ē and ai (yā in Emph. st. sing.)
(N §72)
— Cf. šwā
√ṭyb (ṭwb) — ṭæyyeḇ D — ʾeṭṭæyyæḇ Dt = “to prepare oneself; place oneself somewhere, stand, defend, assist ⟦assistō⟧; to be present, to take part in an event” — ܡܲܢܘܼ ܢܩܘܼܡ ܠܝܼ ܥܲܡ ܒܝܼ̈ܫܹܐ؛ ܘܡܲܢܘܼ ܢܸܬ݁ܛܲܝܲܒ݂ ܠܝܼ ܥܲܡ. ܥܵܒ݂ܕܲܝ̈ ܥܵܘ̣ܠܵܐ؛܀ = “Who is it that will stand up for me with (=against) the evil ones? And who is it that will take stand for me with (=against) the doers of injustice {ʕäwlā}?” (Ps94:16⁎) — diacritical dots: ܥܘ̇ܠܐ = ʕäwwālā “unjust”; ܥܘ̣ܠܐ = ʕäwlā “injustice.”
ܚܝܠܬܢܐ is vocalized as ḥæyle̊ṯānā in Jess/P-NY/P-UK and also in N §324C; LS2/LS3 read it ܚܰܝܶܠܬ̥ܳܢܳܐ, perhaps with a Mhaggyānā (ḥæyḙl(e̊)ṯānā); CAL⁑, however, interprets this as ḥæyyel-.
Memo: The Culmus Project: as a test, I have changed the default font for jpa/tmr from SBL Hebrew
to Keter YG by Yoram Gnat. While SBL Hebrew is one of my favorite fonts, which I still use in many places along with the Shlomo font (which is based on Ezra SIL SR), I want to use different fonts for Hebrew and Aramaic. Also, I have made ES letters (AA- East Syriac Marcus) slightly bigger (26 to 27px) so that a seyame may look more clearly. I’m using dark blue to show ES; from now on, I’m going to use dark blue also for tmr (while dark green for jpa).
Donald Knuth is quoted, I can’t go to a restaurant and order food because I keep looking at the fonts on the menu.
[All Questions Answered]
2017-07-29 Now BA is also shown with Keter YG by default, while Hebrew is shown with Shlomo.
2017-07-31 I’m now using Taamey David CLM by default for arc-Hebr/jpa/tmr.
I still like Keter YG, but with it I feel ה and ח are slightly confusing, and it’s perhaps a little too fancy for study.
2017-08-03 Keter YG for BA (arc-Hebr); David CLM (not Taamey David CLM) for jpa/tmr.
haymen √hymn Q (Paiel) = “to believe, to treat as trustworthy”: act. part. mhaymen mhayme̊nā, pass. part. mhayman mhayme̊nā
— Af. of אמן;=h. הֶאֱמִין
(Jastrow): G §63e §53a
CAL/LS3 has ʾaykānā instead of ʾayka(n)nā (N §365, LS2, P-UK, P-NY); also LS3 has a typo where it says ܐܲܝܟ݂ܵܢܵܐ with Soft K, for LS2 ܐܱܝܟܱ݁ܢܳܐ.
remzānāyā = “demonstrative”
abs. of ʕeḏqḕ (fem. N §84) is said to be ʕeḏqīn like mas. (Jess. LS3); possibly influenced by the phonetic variant ʕetqḕ (mas?).
raḏyā (pass. pt. of rḏā) = “trained, disciplined, cultivated”
ܐܶܠܘ ܓܝܪ ܝܫܘܥ ܒܪ ܢܘܿܢ ܐܰܢܝܚ ܗ̱ܘܐ ܐܢܘܢ܉ ܠܐ ܐ̇ܡܪ ܗܘܐ ܡ̣ܢ ܒܳܬܰܪܟܶܢ ܥܠ ܝܰܘܡܐ ܐ̱ܚܪܹܢܐ. = “For if Īšṓʕ bar Nṓn had given rest to them, he would not be (OR not have been) speaking about another day afterwards.” (Heb4:8⁎)
ܘܟܕ ܚܳܪ ܦܘܠܘܣ ܒܟܶܢܫܗܘܢ܉ ܐ̣ܡܪ. ܓܰܒܪ̈ܐ ܐܰܚ̈ܝ܉ ܐܢܐ ܒܟܠ ܬܹܐܪܬܐ ܛܳܒܬ̥ܐ ܐܶܬܕܰܒ̊ܪܹܬ ܩܕܳܡ ܐܠܗܐ ܥܕܰܡܐ ܠܝܰܘܡܳܢܐ. = “And when Päwlṓs (WS Pawlōws) looked into their assembly, he said: ‘Gentlemen, my brothers! I have been led (OR I have conducted myself) {ʾeddabbe̊rèṯ Dt} in all good conscience before God until {ʕɐ̊ḏammā} today.’ ” (Ac23:1⁎)
Memo: http://documents.routledge-interactive.s3.amazonaws.com/colloquial/Writing_the_Amharic_Script.pdf
http://www.senamirmir.org/projects/typography/washra.html — Today I re-installed the WashRa Keyboard Layout, with the shortcut [LAlt]+[Shift]+[5]. I had stopped using WashRa when IME (Amharic Input Method 1.0) came out-of-the-box with Win7, but perhaps WashRa is better than IME after all (though I still have the IME too with the shortcut now [Ctrl]+[Shift]+[9]).
http://www1.uni-hamburg.de/EAE/transf.html
https://en.wiktionary.org/wiki/Wiktionary:Ethiopic_transliteration
http://www.eki.ee/wgrs/rom1_am.htm
2017-07-04 In Writing_the_Amharic_Script.pdf above, David Appleyard says:
There is no one way of forming the characters of letters of the fidäl, and not everyone
follows the principles described here in details, especially in rapid handwriting.
However, the steps advised here follow the manner of writing in a manuscripts hand,
the type of writing you will see in Ethiopian parchment manuscripts, which also
forms the basis of the commonest printed typefaces, including computer fonts. […]
Each of the letters of the fidäl is formed by a number of strokes, usually from two to
eight in number. These are written in downwards direction and follow one another
proceeding from right to left.
— This “right to left” order of the in-glyph strokes is unexpected for me,
as the global glyph order is left-to-right.
2017-07-05 In the same PDF, the author says:
The other “orders” of the fidäl are written following the same procedures […]:
write with strokes moving from top to bottom and left to right.
What the… So it is left-to-right after all!
ܒܝܘܡܐ ܕܲܬܠܬܝܢ ܕܲܚܙܝܪܵܢ܇ ܒܲܫܢܬ ܬܪ̈ܬܝܢ ܐܠܦ݂ܝ̈ܢ ܘܲܬܠܬܡܐܐ ܘܥܣܪܝܢ ܘܲܬܡܢܐ ܕܝܘܢܵܝ̈ܐ
AG = CE + 311 in Jan–Sept
2017-07-12 **1 šwā pass. pt. šwë šæwyā — also adj. šwë šæwyā, fem. šwīṯā — just like
dḵā “to be pure”: dḵë dæḵyā, dḵīṯā —
[qšā] “to be hard”: qšë qæšyā, qšīṯā (N §101): also they are like ṭlë ṭælyā, ṭlīṯā (perh. < *ṭalīṯā < *ṭalye̊ṯā) — Alan 60
Words of the form
ܕܲܟܝܵܐ
Drop the vowel of the first letter and give the second letter Khwasa,
then add
ܬ݂ܐ to the end of the mas. word.
—
glā “to reveal”: glë gælyā, glīṯā
— Cf. rḏë
2017-07-17 ܛܠܸܐ (Jn21:18, Gal4:1), ܩܫܸܐ (Ac9:4), even ܡܨܲܠܸܐ “he prays” (Mk1:35), at least in P-NY — I think it is reasonable to transliterate (α) Zlāmā Pšīqā + ʾĀlap̄ as ē but (β) Zlāmā Qasyā + ʾĀlap̄/Yṓḏ as ḕ. The problem is, ZP vs. ZQ is not well-defined in general. For example, Mingana says qāṭel, not qāṭèl.
2017-08-10 Tentatively I will use an ë for α, and an ḕ for β. It is interesting and puzzling that in Hebrew a short è (אֶ) seems wider than a long ē (אֵ), like [ɛ] as opposed to [eː], while in Syriac a short e (ܐܸ) seems narrower than a long ḕ (ܐܹ), like [ɪ] as opposed to [eː] or [ɛː] — or so I thought?
2017-08-11 As is well known, the Eastern (or Nestorian) vocalization of Syriac (henceforth ES) consistently distinguishes between ē and ī, whereas the Western (or Jacobite) tradition (henceforth WS), although having both e and i, also has in many cases (originally long) e coinciding with (originally long) i. The question arises of how it happened that in some cases (originally long) e was preserved, whereas in others it shifted to i. Brockelmann and Birkeland were, no doubt, correct in assuming that in Proto-Syriac (henceforth PS) there existed two long e sounds, ē and ē. In ES vocalization these two sounds were not differentiated, whereas in WS (originally long) ę was preserved, but ē shifted to i. Only the assumption of two different forms of ē in PS can account for the twofold representation of original ē in WS, by both ę and i.
(J. Blau: The origins of open and closed e in Proto-Syriac)
ܒܝܘܡܐ ܩܕܡܝܐ ܕܬܵܡܘܼܙ
#1 mšayyan mšayye̊nā (pass. pt. of šayyen D “to make peace”) = in Classical Syriac “peace-loving; tame (domisticated); gentle, quiet” ⟦mansuētus⟧: here it should mean “peaceful,” “traffic-free,” or “safe.”
ܘܠܐ ܬܶܕܚܠܘܢ ܡ̣ܢ ܐܝܠܝܢ ܕܩ̇ܛܠܝܢ ܦܰܓܪܐ (Mt10:28)
ܗܹܪܘܕܶܣ ܓܹܝܪ ܕܳܚܶܠ ܗܘܐ ܡ̣ܢ ܝܘܚܰܢܳܢ (Mk6:20) — this is an interesting verse where P reads ἐποίει instead of ἠπόρει, like the Byzantine text (Robinson–Pierpont) and KJV, and unlike many modern versions. Personally I find the reading of P more natural in this case.
#2 nāšā could be “people” (Mk9:31); it could be an object (Jn6:10). From the following example, I’m pretty sure that the above phrase is supposed to mean “is a man lover.” — ܟܠ ܓܝܪ ܕܣ̇ܢܐ ܠܰܐܚܘܗܝ܉ ܩ̇ܛܠ ܐ̱ܢܳܫܰܐ ܗܘ. = “For everyone who hates his brother is a man killer.” (1Jn3:15)
“A lost object” is ʾaḇdṯā, or in ES ʾeḇadṯā (ʾeḇattā?): ܥܲܠ ܟܠ ܐܸܒܲܕܬܵܐ = “upon any lost object” (P Ex22:8, numbered 22:9 in U [0057.jp2] and Mosul). Another expression would be ܐܰܒ̊ܝܕܬܐ, verbal adj. fem. of ܐܶܒܰܕ (N §118, §174F). LS2/LS3 also have ʾabbāḏtā.
In ʾawbeḏ (or in general in Aphel), pf 3ms = impf 1cs: ܟܠ ܕܝܰܗ̱ܒ ܠܝ܂ ܠܐ ܐܰܘܒܶܕ ܡ̣ܢܗ. (Jn6:39)
ʾemmallel = ES ʾèmallel ? ܐܹܡܲܠܸܠ (NY-P Lk1:19, cf. Clef)
“I will ask you guys” = ܐܹܫܲܐܸܠܟ݂ܘܿܢ (Mt21:24, Mk11:29, etc.) — “He will ask him” = ܢܫܲܐܠܝܼܘܗܝ (Mk12:34, etc.) — so “I will ask him” would be, from *ʾè(š)-šaʔ-ʔel, *ʾè(š)-šaʔ-ʔe̊-līw (cf. N §189 “Pael and Aphel”).
zeḏqe̊ṯā from √zdq “to be due” — cf. tmr צִדַקְתָּא (or צִדְקְתָא) f. “charity” = hbo/he צְדָקָה = صَدَقَة
“Latin”: syr ܠܫܢܐ ܠܵܬܝܢܵܝܐ syc ܠܫܢܐ ܦܪܰܢܓܳܝܐ (“of a Frank”) — “French”: syr ܦ̮ܪܲܢܣܵܝܵܐ — “German”: syr ܠܲܡܣܵܝܵܐ [Maclean 149]
saqquḇlāytā = f. “opposite”
#1 ʾallep̄ D “to teach”, but yīlep̄ G “to learn” (N § 174F) — CAL: originally with initial aleph, but that regularly alternates with yodh in almost all forms in Eastern Aramaic
[syc/tmr/myz as opposed to jpa/syc-PS/sam; but according to DCPA, syc-PS also has y- in Peal].
Generally a 1st-weak verb takes ḕ in Impf. (when the thematic vowel is a or when it is 3rd-y), which usually becomes ḗ (e.g. nḗmar, nḗṯḕ — hence nḗlap̄). However, (1) when the thematic vowel is ó, the ḕ is kept (e.g. nḕḵól) — this difference is only about how they are pronounced in WS, not essential in Classicas Syriac proper; (2) neddaʕ “he will know” & netteḇ “he will sit” are exceptional, behaving like 1st-n verbs.
ܕܟܠܢܳܫ ܢܹܐܠܰܦ “so that everyone may learn” (1Cor14:31)
2017-12-10
2017-06-16 **1 nuḵrāyā may mean “someone from a different nation” (Lk17:18), “a visitor” (Lk24:18), or “an outsider” (Jn10:5). Here, mallp̄ānā nuḵrāyā should be “an unfamiliar teacher,” and not “a foreign teacher,” as in “a foreign language.” He is from a different school or somewhere else, but he belongs to the same ethnic group (probably West Syrian — they’re talking about “our church”); he speaks Syriac, refers to the children and himself as “we,” calls the children “my sons,” and talks about “our God.” (Random thought: ʾallep̄ looks like alley-oop.)
2017-06-18 **2 nḗlap̄ could also mean “he will learn” or “one will learn”; it is more likely that this means “we will learn,” especially in the answer of the fourth student below. An unambiguous way to say this would be ܙ̇ܕܩ ܠܢ ܕܢܐܠܦ (cf. 1John 3:16). (2017-06-20 Also the teacher himself says ܐܰܝܟܰܢܐ ܕܢܶܣܬܰܟܰܠ ܡܳܢܐ ܢܨܰܠܶܐ ܠܰܐܠܗܐ ܕܝܠܰܢ, which is more likely to be 1st person plural than 3rd person singular.)
2017-12-06
ܒܹܝܬ݂ and
בֵית
constr.
ܠܗܳܠܹܝܢ ܬܪܸܥܣܪ ܫܰܕܰܪ ܝܫܘܥ܉ ܘܦܰܩܸܕ
ܐܢܘܢ܂ ܘܐ̣ܡܪ. ܒܐܘܪܚܐ ܕܚܰܢ̈ܦܐ܂ ܠܐ ܬܹܐܙܽܠ̱ܘܢ. ܘܠܰܡܕ̥ܝܢ̱ܬ̊ܐ ܕܫܳܡ̈ܪܳܝܐ ܠܐ
ܬܸܥܠܘܢ.
ܙܸܠܘ ܠܟܘܢ ܕܝܢ ܝܰܬܝܪܳܐܝܬ܉ ܠܘܳܬ ܥܸܪ̈ܒܐ ܕܐ̣ܒܕܘ ܡܢ
ܒܹܝܬ̥
ܝܺܣܪܳܝܹܠ. (Mt10:5–6⁎)
pqd D = “to command”
— ḥænpā = “pagan”
— *tḕzlūn > tḕzūn
— me̊ḏīntā (מְדִינְתָּא) > syc me̊ḏī(t)tā
originally “province” then “(large) city”
— teʕ(ʕe̊)lūn
— zel le̊ḵṓn = ethical dative (also works as a plural indicator, as in “go ye”)
⟦sed potius īte ad ovēs quae periērunt domūs Isrāēl⟧
2017-12-08
ܘܟܕ ܥ̣ܰܠ
ܟܐܦܐ ܠܒܰܝܬܐ܉ ܩܰܕ̊ܡܹܗ ܝܫܘܥ܂ ܘܐ̣ܡܪ ܠܗ. (Mt17:25)
— qædde̊mèh: qdm G “to come before”, D “to precede (someone)”
καὶ ὅτε εἰσῆλθεν εἰς τὴν οἰκίαν, προέφθασεν αὐτὸν ὁ Ἰησοῦς λέγων
— προ-φθάνω [ᾰ],
aor. ἔφθᾰσα = “outrun, anticipate”
—
Greek Orthodox Church 1904 has εἰσῆλθον “they entered” instead of “he entered”;
several other versions have
ἐλθόντα εἰς (aor. part. acc.) instead of
ὅτε εἰσῆλθεν.
2017-12-09 ܡܸܟܹܝܠ ܐܰܚ̈ܝ܉ ܚܰܒܝܒ̈ܐ ܘܰܪ̈ܚـܝܡܐ (Philippians 4:1) = Ὥστε, ἀδελφοί μου ἀγαπητοὶ καὶ ἐπιπόθητοι — ἐπιπόθητος = “longed for, desired; missed, found wanting” from πόθος, ὁ = “longing, yearning, regret (for something absent or lost)” ⟦Itaque frātrēs meī charissimi [cārissimī], et dēsīderātissimē {dēsīderō ātum}⟧
#2 In the original sentence, this verb ܐܶܬܝܕܰܥ agrees with “one”, not with “languages”. While this may be a typo, it kind of makes sense if the sentence is understood as: “It is one language known on earth, amongst the oldest”. Still, the plural form ܐܶܬܝܕܰܥܘ̱ would be more natural.
ܟ̣ܠ ܡܸܠܵܐ ... ܕܢܹܐܡܪܘܼܢ ܒܢܲܝ̈ܢܵܫܵܐ: ܢܸܬ݁ܠܘܼܢ ܦܸܬ݂ܓ݂ܵܡܵܗ̇ “Every word men will say — they will give a response to it (=they will be held responsible for it)” (Mt12:36)
2018-04-09 On peṯḡāmā n.m.: From Old Iranian *patigāma. On mng. 1a.1 cf. J. C. Greenfield 1982b.
In the overwhelming majority of instances this lexeme has the connotation of an official or divine pronouncement as opposed to the otherwise unmarked mlh n.f.
2017-12-11 ṣeḇʕā f. — pl. ṣeḇʕāṯā OR ṣeḇʕḕ: ܐܰܪܡܝ ܨܸܒܥܳܬ̈ܗ ܒܸܐܕܢܘ̈ܗܝ — sing. may be used with plural owners: ܒܨܸܒ݂ܥ݈ܗܘܿܢ ܠܐ ܨܵܒܹܝܢ ܕܢܸܩܪ݈ܒ݂ܘܼܢ ܠܗܹܝܢ “with [even] one finger of thiers, they are not willing to touch them [heavy burdens]” (Mt23:4)
2017-12-14 ܘܰܫ̣ܡܰܥ ܗܹܪܘܕܸܣ ܡܠܟܐ ܥܠ ܝܫܘܥ: ܐܶܬܝܕܰܥ ܗ̱ܘܐ ܠܗ ܓܹܝܪ ܫܡܹܗ (Mk6:14)
2017-12-15 Καὶ ἤκουσεν ὁ βασιλεὺς Ἡρῴδης· φανερὸν γὰρ ἐγένετο τὸ ὄνομα αὐτοῦ· — φᾰνερός = “visible, manifest; conspicuous” — ܠܗ in the Syriac version seems unnecessary. The king heard of it, not because the name of J. had been known to him, but because the name had been well-known [and much-rumored] in general.
2018-04-09 Then again, the Syriac version can be interpreted as: “The king heard about J, for his name had been [already] known [even] to him [at that time].” Notice, ʾeṯīḏæʕ (h)wā is plus-quam-perfectum.
Syriac has two kinds of √SBR:
2017-12-28 In D, etc., Gaminate verbs behave like strong verbs: ܘܒܳܬܰܪ ܠܰܚܡܐ ܗܳܝܕܹܝܢ ܐܸܬܥܰܠܰܠ ܒܗ ܣܳܛܳܢܐ (to be brought into; to invade) — καὶ μετὰ τὸ ψωμίον τότε εἰσῆλθεν εἰς ἐκεῖνον ὁ σατανᾶς. — ψωμίον = Dim. of ψωμός “morsel, bit” ܗܳܝܕܹܝܢ ܝܫܘܥ ܡܰܠܸܠ܁ ܥܰܡ ܟܸܢ̈ܫܐ܁ ܘܥܰܡ ܬܰܠܡܝ̈ܕܰܘܗ̱ܝ܂ (Mt23:1⁎)
#3 ṭekk(ə)sā (< τάξις “arrangement, order”) = “rite, custom, practice”
2018-04-11 ES ܛܲܟ݂ܣܵܐ with the vowel æ and a soft K (N §25).
ܘܗܰܝܡܶܢܘ܁ ܐܰܝܠܶܝܢ ܕܣܝܡܝܢ ܗ̱ܘܰܘ ܠܚܰܝ̈ܐ ܕܰܠܥܳܠܰܡ. “And they belived — those who had been placed to (=chosen for) the lives of eternity.” (Ac13:48)
ܗܠܝܢ ܕܝܢ ܟܠܗܶܝܢ ܕܰܓ̣ܕܰܫ ܠܗܘܢ܂ ܠܛܘܦܣܰܢ ܗ̣ܘܱ̈ܝ. ܘܐܬܟܬܒ ܡܛܠ ܡܰܪܕܘܬܐ ܕܝܠܢ܇ “But all of these that happened {gḏaš 3fs} to them, became {hway 3fs: P-NY way ‘were’} our example {τύπος ṭupsā LS2/3: P-UK ṭup̄}; and were written {3fs: H ܐܶܬܟܬܶܒܶܝ̈ܢ} for the education of ours.” (1Cor10:11)
2018-04-12 ydy = C “to give thanks”: ܐܰܘܕܝ, from which ܬܰܘܕܝ(ܬܐ) = “praising” N §127
This might mean that, while the children know some prayers in Classical Syriac, they may not know exactly what those ancient words mean. But the third child has already said a similar thing. Perhaps the teacher simply mean that, as (in his opinion) God speaks Syriac, one will have to pray in this language.
#4 ḥḏī b- in Peshitta, not ḥḏī men: e.g. ܘܐܢ ܢܶܫܟܚܶܗ܂ ܐܡܹܝܢ ܐ̇ܡܪܢܐ ܠܟܘܢ܉ ܕܚ̇ܕܐ ܒܗ ܝܰܬܝܪ ܡ̣ܢ ܬܫܥܝܢ ܘܬܫܥܐ ܕܠܐ ܛ̣ܥܰܘ ܀ (Mt18:13⁎)
ܗܹܪܘܕܶܣ ܕܝܢ ܟܕ ܚ̣ܙܳܝܗܝ ܠܝܫܘܥ܁ ܚܕܝ ܛܳܒ. ܨ̇ܒܐ ܗ̱ܘܐ ܓܝܪ ܠܡܶܚܙܝܶܗ ܡ̣ܢ ܙܰܒܢܐ ܣܰܓܝܐܐ. ܡܛܠ ܕܫ̇ܡܥ ܗܘܐ ܥܠܘܗܝ ܣܰܓܝ̈ܳܐܬܐ. ܘܡܰܣܒܰܪ ܗܘܐ܂ ܕܡܕܡ ܐܳܬܐ ܢܶܚܙܶܐ ܡ̣ܢܗ.
masbar C ≈ msabbar D = “hopes” (the difference is not visible unless pointed)
Seems D in the Harklean version:
OS-S/C are very similar to P, except OS-S has a curious form ܠܡܚܙܝܗܝ with an extra Yodh (Evangelion Da-Mepharreshe, vol. 2, p. 56).
šummāhā = “attributive (adjective)” [Alan 56]; saqqūḇlāy(ā) = “opposite”
+--[Old South Arabian?] (See below)
|
| +---North Ethiosemitic (Geez & Tigrinya/Tigre)
Ethio------|
| +---South Ethiosemitic (Amharic, Sebat Bet Gurage*, Siltʼe**)
S---|
| +-----Modern South Arabian
W--|
| | +--- - - - - Arabic?
| | |
| | | +-Ugaritic
| C---| |
PS-| | | +-[Phoenician?]
| NW--| |
| | +---Hebrew
| +--|
| +---Aramaic
|
E----Akkadian
* as Chaha
** as Walani
While everyone agrees that Modern South Arabian (MSA), with Ethiopian, belongs to South Semitic, Old South Arabian (Ṣayhadic) is sometimes said South, sometimes said Central. The following diagram is based on glottolog, where OSA is Central:
+---Tigre-Tigrinya
|
+---S. Ethiopic (Amharic, etc.)
Ethio----|
| +---Geez
|
+---------Modern South Arabian
W--|
| | +--Old South Arabian (Ṣayhadic)
| | |
| | +--- - - - - Arabic?
| | |
| | | +-Ugaritic
| C---| |
PS-| | | +-Phoenician
| NW--| |
| +------Hebrew
| |
| +------Aramaic
|
E----Akkadian
SIL also puts OSA within Central Semitic, except it thinks that Canaanite is more closely related to Arabic, than to Aramaic. SIL’s idea of Central Semitic:
+--Old South Arabian
|
+--Aramaic
C-|
| +--Arabic
+--|
+--Hebrew/Samaritan
OSA, or Ṣayhadic, includes four languages, which were used around Ṣayhad (صيهد) — Ṣayhad is a desert in northwestern Yemen, perhaps better known as Ramlat-as-Sabʿatayn رَمْلَة السَبْعَتَيْن.
The following image shows the rough positions of several ancient kingdoms (ref. The Kingdoms of Ancient Arabia) where OSA was spoken — Ṣanʿāʾ (the capital of Yemen) is also shown:
xsaxqtxhdinm [+Ḥaram xha?]http://llacan.vjf.cnrs.fr/PDF/Publications/Senelle/SAMLanguages.pdf Quoted as «»
http://www.leeds.ac.uk/arts/download/1851/orthographic_characters Quoted as “” http://www.leeds.ac.uk/arts/info/125219/modern_south_arabian_languages/2371/orthographic_characters
Shehri [shv] is called «Jibbāli» or “Śḥerɛ̄t”: its Arabic name is شحرية (šaḥarī(tun)?)
https://www.salford.ac.uk/__data/assets/pdf_file/0012/173010/MSALProjectInformation.pdf
U+069C ARABIC LETTER SEEN WITH THREE DOTS BELOW AND THREE DOTS ABOVE (Moroccan Arabic for چ)
—
“š in Śḥerɛ̄t is far less common than the labialised palato-alveolar fricative s̃. Therefore we
adopted ش with an additional three dots beneath.”
For non-Shehri, simply ش for š (see below).
U+069E ARABIC LETTER SAD WITH THREE DOTS ABOVE (Berber /zˤ/, Burushaski /ʈ͡ʂ/? /t͡ʃ/?): “The emphatic correspondent of ش is represented as ص with three dots above, just as the
emphatic correspondent of س, which has no dots above, is represented by ص.”U+068C ARABIC LETTER DAHAL (Sindhi /dʱ/)
— “Śḥerɛ̄t ź is an allophone of /l/ in most cases, and is most commonly represented as ذ in the
unaugmented Arabic script used in SMS messaging. This sound is not found in the other
MSAL.”
Taken from N (English), Appendix.
(2500×1500 JPEG 1.2 MiB): (4100×2450 PNG 4.3 MiB)
2017-07-23 Sendschirli = Sam'al: Zincirli Höyük, Gaziantep Province, Turkey
ʕnānā = “cloud” is fem. in Syriac (N §84); Heb עָנָן is masculine (prob. also Jar עֲנָנָא); masculine in jpa too (Schulthess 149a).
7+7 syllables / line
#1 ṭʕīnā p.p. fem. + ʾa(n)t(y) = ṭʕīnat(y): a is short, t is hard (N §64)
#2 kmīr, kmīrā p.p. “gloomy, dark (as in cloud)” 顔を曇らせた雲（笑）: fem. kmīrTā, pl. kmīrāṯā — ʾappḕ is fem. pl.
#3 krāḵ kraḵ = “to go round”: part. kārèḵ, kārkā: +ʾa(n)t(y) = kārkat(y) — freely translated as “Looking for” in the Dictionary section of Book 4, probably because the literal translation is “going around with your face”.
2017-09-04 ܘܰܐܚ̈ܘܳܬܹܗ ܟܠܗܝܢ܈ ܠܐ ܗܐ ܠܘܳܬܰܢ ܐܢܝ̈ܢ܉ ܐܰܝܡܟܐ ܠܗ (ܗܳܟܹܝܠ) ܠܗܢܐ ܗܠܝܢ ܟܠܗܝܢ. = καὶ αἱ ἀδελφαὶ αὐτοῦ οὐχὶ πᾶσαι πρὸς ἡμᾶς εἰσίν; πόθεν οὖν τούτῳ ταῦτα πάντα; (Mt13:56⁎) — hāḵḗl (for οὖν) in P-UK, but not in P-NY, OS-S, OS-C.
2017-09-04 When contracted, sg. 2m and sg 2f become identical in sound (except in 3rd-Y): e.g. qāṭèl ʾætt vs. qāṭlā ʾætt(y), but qāṯlætt and qāṭlætt(y). However, if the 3rd rad. can be soft, I think there will be differences, like: kāṯèḇ ʾætt = kāṯḇætt vs. kāṯbā ʾætt(y) = kāṯbætt(y). Also, qāṭèl ʾætt > qāṭlætt suggests that the vowel è is short and deletable, though this may be a special case and è may be long after all.
#4 ṭupp(ə)ṯā, pl. ṭuppḕ (CAL) = “a drop” √ nṭp (N §105)
2017-12-03 The form ṭuppe̊ṯā is not fully attested; for Qarah. it was probably ṭûp̄tā, as the T is not marked soft in Book 4, Lesson 30. However, there is a related word ṭeppṯā (pl. ṭeppē) in (neo-)Syriac, which means “accent point, diacritic” (Merx 124:6, 126:17; Maclean 113b). Also, טִיפָּה “drop” is well attested (Jastrow 533b), with LJLA var. טופה (CAL).
2017-10-16 ܛܘܥܝܰܝ ܕܥܘܬܪܐ (Mt13:22) — ṭuʕyay = “erroneous behavior or worship”, -ai = old feminine ending, in the absolute state (N §83).
#5 rwā = “to be sated with drink; to be drunk” ⟦pōtū satiātus est; inēbriātus est⟧
#6 šwaḥ = “to sprout”: consonantal waw (CAL); originally šmḥ, cf. ṣmaḥ “to shine; sprout” (LS2)
2017-09-15 ܐܰܫܦܰܥܬ̥ܳܗ̇ ܥܰܠ ܪܹܫܹܗ (Mt26:7)
— Aph. ʾæšpæʕ “he poured,” ʾæšp(ə)ʕæṯ “she poured.”
When -æṯ is added, the æ before ʕ is deleted.
When, then, this form is suffixed, the æ of -æṯ is deleted, while the æ before ʕ is restored (ʾæšpæʕæṯāh, where the ṯ remains soft).
#7 tlā = “to suspend, to hang”: tlḕn = pass. part. pl. “depend on” +b- (e.g. Mt22:40) — cf. act. tālḕn
#8 brīṯā = “creature”, pl. beryāṯā = “creatures, the word”
#9 ʾeḇaḏ = “to perish” usually intr. Possibly “I am not wasting the ground” (where ʾāḇdā is tr.), but not very likely. Perh. this is like N §312B “when I [was] a little boy”. i.e. “I am not the perishing ground” ? [Wrong; see below]
In Syriac the adverbial nature of this form is still retained inasmuch as it is possible for it to be followed by an independent personal pronoun, thus, e.g. ܕܠܐ ܐܢܬܝ, "without you", as well as with other adverbial expressions such as ܒܡܠܟܐ, "taking counsel".Cf. ܕܠܐ ܡܶܢܳܟ “without you”.
#10 ḗw = εὖ = “well done!”: in this case, prob. a disyllable like ʾī-u. [2017-11-27 cf. Mt25:21]
#11 ʕuḏrānā = “aid, benefit, relief”
2017-11-19 ܗܵܕܹܐ ܕܹܝܢ ܠܥܘܼܕ݂ܪܵܢܟ݂ܘܿܢ ܗ݇ܘܼ ܕܝܼܠܟ݂ܘܿܢ ܐܵܡܲܪ ܐ݇ܢܵܐ. (1Cor7:35) ⟦Porrō hoc ad ūtilitātem vestram dico.⟧ — ܝܘܬ̥ܪܳܢܐ ܪܰܒܐ (Ac19:24)
2017-11-22 ܠܐ ܓܹܝܪ ܡܲܡܪܲܚ ܐ݇ܢܐ ܕܐܹܡܲܪ ܡܸܕܸ݁ܡ ܕܠܐ ܣ̣ܥܲܪ ܒܐܝܼܕܲܝ̈ ܡܫܝܚܐ ܠܡܲܫ݈ܡܥܐ ܕܥܲܡܡܹ̈ܐ: ܒܡܸܠܬ݂ܐ ܘܒܲܥܒ݂ܵܕܹ̈ܐ:܀ (Rom15:18⁎) — ʾæmræḥ C “to dare”; mæšmʕā = “hearing”
2017-11-27 sʕr = “to visit” (See Lesson 25), “to look after; to do, commit”
2017-11-28 ܕܲܠܡܐ (ܘ)ܐܵܦ ܗܸܢ̣ܘܿܢ ܢܸܩܪܘܿܢܵܟ: ܘܢܸܗܘܹܐ ܠܵܟ ܦܘܼܪܥܵܢܵܐ ܗܵܢܵܐ. (Lk14:12): hennṓn (←→ hennēn); neqrṓn-āḵ (Mingana, Parad. Douzième)
#1 P-OT, London (1913) = Urmia (1852), also Mosul (1887) — but possibly ʾĪlÜl, ʾḖlÜl (Mura 3*); WS ʾīlül, ʾaylül (TS1-152)
ܣܰܒ ܕܝܠܟ܂ ܘܙܶܠ. ܨ̇ܒܐ ܐ̱ܢܐ ܕܝܢ܁ ܕܰܠܗܢܐ ܐ̱ܚܪܳܝܐ܁ ܐܶܬܶܠ ܐܝܟ ܕܠܳܟ. (Mt20:14⁎)
nqep̄ = “to adhere to; to be connected with; (gram.) to agree with” — ܡܰܢ ܕܢ̇ܩܦ ܕܝܢ ܠܡܳܪܰܢ܉ ܗ̇ܘܐ ܥܰܡܗ ܚܕܐ ܪܘܚ. (1Cor6:17⁎)
#2 ʾezdahhī part. mezdahhē⁑, mezdah(hə)yā — when the 1st rad. is z, Gt/Dt is -ezd- < *-eḏz- < *-eṯz- (N §26A)
ʾarne̊ḇā (jpa אַרְנְבָא e.g. TgO Lv11:6): usually feminine, though it could be masculine (N §85); the B is soft, following two consonants.
#1 ܬܕܐܐ “herb, grass; spring”: generally (LS2 LS3 Jess) vocalized as taḏā ES teḏā (CAL tēḏā). However, one version of P Deut32:2 makes it teḏʾā as in ܐܲܝܟ ܪ̈ܘܼܚܹܐ ܕܥܲܠ ܬܸܕܐܵܐ “like winds (vapour? spirits?) on the grass” (p. 130b of Pesh. OT, London, 1913, a reprint of U = Urmia, 1852); and the word is probably taḏʾā (taḏʾō) for Qara. [The original word for “winds” is שְׂעִירִם, of uncertain origin, said to mean “droplets, mist”, possibly from שָׂעִר “hairy, ghost”. The translation may have been based on “ghosts”.]
2017-05-30 M = Mosul, 1887–9? (Pesh. OT + NT?): vol. 1, p. 283a (ܪܦܓ) also has the same: ܐܲܝܟ ܪ̈ܘܼܚܹܐ ܕܥܲܠ ܬܸܕ݂ܐܵܐ
2017-07-05 ܠܬܰܥ̈ܠܐ ܢܶܩܥ̈ܐ ܐܝܬ ܠܗܘܢ (Mt8:20/Lk9:58)
#2 yārṓqā (CAL, LS2, Jess), not ya-; perh. confused with yarqā “vegetable” and yarqṓnā “herb”, both having a short a?
2017-07-05 ܡܰܫܒ̥ܐ ܕܥܰܠܥܳܠܐ = “blowing of the storm” (Ac27:14): מִשְּׁבָא = “bellows” (cf. TgJ Jer6:29): √nšb *manše̊ḇā
2017-07-06 ܪܘܺܝܚܳܐ ܐܘܪܚܐ = “broad way” (Mt7:13, P-NY/OS-C) — ܐܰܪܘܺܝܚܳܐ ܐܘܪܚܐ (P-UK)
2017-07-12 ܒܣܶܡܬܘܿܢ ܓܝܪ ܥܠ ܐܰܪܥܐ (Jm5:5)
The t is soft in rḥūmṯā “beloved” (N §23E); not sure about rḥīmTā.
2017-07-18 ܘܰܩܪܶܒ ܣܳܦܪܐ ܚܕ ܘܐ̣ܡܪ ܠܗ. ܪܰܒܻܝ܉ ܐܹܬܹܐ ܒܳܬܪܳܟ ܠܰܐܬܰܪ ܕܐ̇ܙܠ ܐܢܬ. (Mt8:19⁎) — ʾaṯar (CAL ʾăṯar) abs! — P-NY rabb, C malle̊p̄ānā
2017-07-18 **1 A nōmen actiōnis from Pael, with u after the 1st and ā after the 2nd rad. (N §117): ṭayyel “to walk to and fro” √ṭwl.
2017-07-21 **2 The T of šḇāḇTā seems hard (CAL), except that in Ex3:22 P-Mosul it is soft: ܬܸܫܐܲܠ ܐܲܢ݇ܬ݁ܬ݂ܵܐ ܡ̣ܢ ܫܒ݂ܵܒ݂ܬ݂ܵܗ̇ — however U is ܬܸܫܐܲܠ ܐܲܢ݇ܬ݁ܬ݂ܵܐ ܡܲܢ [ܡ̣ܢ] ܫܒ݂ܵܒ݂ܬܵܗ̇ ܘܡ݂ܢ ܬܵܘܬܵܒܲܬ݂ ܒܲܝܬܵܗ̇ [tawtāḇā = “resident, foreigner”] — this T is also soft in some version of TgO Ex3:22: וְתִשְׁאַל אִ(י)תְּתָא מִשֵּׁיבָבְתַהּ (מִשִּׁיבַבְתַּה) וּמִקָּרִיבַת בֵּיתַהּ [qārīḇ = “near”]
2017-07-24 ܠܡܸܦܛܰܪ ܪܓܝܓ ܐ̱ܢܐ܉ ܕܥܰܡ ܡܫܝܚܐ ܐܸܗܘܹܐ. (Phil1:23) — pṭar = “to be separated, to depart life”
#3 ܕ is also employed very often in a loose causal connection =
“since”, “while”
(N §366B). This d-lā is simply d- + lā; later, dlā is used as “without”.
#4 Part. + ܗܘܐ (Perf.) may stand hypothetically (N §277). When the condition is set forth as impossible: In the principal clause the Part. with ܗܘܐ is very generally found. There is no sharp
distinction between what is represented, by way of Condition, as still unfinished
(si faceret), and what is represented as completed (si fecisset).
(N §375A, e.g. Mt24:22)
2017-07-10 si faceret = “if he were doing”; si fecisset = “if he had done”
2017-07-24 **3 ʾe-, not ʾè-: ܐܸܦܘܿܩ ܐܸܚܙܹܝܗ̇ (Lk14:18), from *ʾenpóq
2017-08-06 In Peshitta NT, “today” is always yäwmānā (emph.), e.g. ܠܰܥܡܝܪܐ ܕܚܰܩܠܐ ܕܝܰܘܡܳܢܐ ܐܝܬܰܘܗܝ = “hay of the field which exists today” (Mt6:30) — OS has yäwmān (abs.): ܠܰܥܡܝܪܐ ܕܕܰܒܪܐ ܕܝܰܘܡܳܢ ܐܝܬܰܘܗܝ = “hay of the high pasture which exists today” (Mt6:30 OS-C) — Also, Pesh. OT seems to have the emph. form only, e.g. ܫܡܲܥ ܝܼܣܪܵܝܹܠ: ܐܲܢ݇ܬ݁ܘܿܢ ܩܵܪܒ݁ܝܼܬ݁ܘܿܢ ܝܵܘܡܵܢܵܐ ܠܲܩܪܵܒܵܐ (P Dt20:2): qārbī(n) tṓn = “you guys approach, you guys go toward”; qrāḇā = “war, battle”
2017-08-07 ܘܠܵܐܕ݂ܵܡ ܐܸܡܲܪ: ܥܲܠ ܕܲܫܡܲܥܬ݁ ܒܩܵܠܵܗ̇ ܕܐܲܢ݇ܬ݁ܬ݂ܵܟ (P Gn3:17) — ܐܶܢ ܐ̱ܢܫ ܫ̇ܡܥ ܒܩܳܠܝ (P-UK Rev3:20) ܐܸܢ ܐ݇ܢܵܫ ܫܡ̇ܥ ܠܩܵܠܵܐ ܕܝܼܠܝ (P-NY same)
2017-08-09 ܠܐ ܢܣܥܹܐ ܥܠ ܬܪ̈ܥܐ ܕܝܠܗܘܢ = “he shall not intrude into the gates of theirs” (3Ezra 4:49 [aka 1Esdras], Syro-hexapla: Lagarde Libri Veteris Testamenti Apocryphi Syriace (1861), p. 147) — ܠܐ ܓܝܪ ܝܗ̣ܒ (ܝ̇ܗܒ) ܗ̱ܘܐ ܠܗܘܢ ܐܰܬܪܐ ܕܰܢܕ̥ܘܼܫܘܼܢ (ܕܢܶܣܥܘܿܢ) ܒܐܪܥܹܗ = “for he had not given (M: was not giving) [them such] an opportunity {ʾaṯrā} that they might tread on {dwš} (intrude into) his land” (P 1Mac12:25, ibid. p. 201: “intrude into” is from the aberrant text of 7a1) — Libri Veteris Testamenti Apocryphi Syriace also includes a Syriac version of 3 Maccabees.
Memo (2017-08-11): Introduction to the Electronic Peshitta Text
#5 šmaʕ “to hear”, Gt ʾešt(ə)maʕ “to be heard” — syc “to listen (for oneself)”, BA-Dan/Qumran/tgOJ/syc/tmr “to obey”: Gt part. mešt(ə)maʕ, meštamʕā syc “obedient” ≈ Adj. meštamʕān(ā) syc/myz — fem. meštamʕānyā, -ʕānīṯā < *-ʕānyṯā (N §71-1) e.g. James 3:17.
2017-08-27 ܐܝܟ ܒܢ̈ܝܐ ܡܫܬܡ̈ܥܢܐ (Petr1:14)
2017-08-17 ܘܥܲܠ ܠܘܵܬܗܘܢ ܝܵܘܣܸܦ ܒܨܲܦܪܵܐ: ܘܲܚܙܵܐ ܐܸܢܘܢ ܘܗܵܐ ܟܡܝܪܝܢ .܀ (P Gn40:6⁎) — No se̊yāmḕ for a predicative adjective ending in -īn (N §16B).
2017-08-22 וַיָּבֹא אֲלֵיהֶם יוֹסֵף בַּבֹּקֶר וַיַּרְא אֹתָם וְהִנָּם זֹעֲפִים׃ (Gn40:6⁎) — hinnām = hē “behold!” + suffix (G §100o) — zōʕɐ̊p̄īm = pl. of *zōʕēp̄, part. of √zʕp, “to be dejected, haggard, upset” (also in Dan 1:10) [a p.p.-like from of the same root is used in Syriac too: zʕīp̄ā, “stirred, angry”]. Assuming that ܟܡܝܪܝܢ is a good translation of זֹעֲפִים, it seems that ܟܡܝܪܐ is more than just being “sad,” something like “exhausted” or “distressed.” [2017-09-04 In Lesson 24, the “face” of a cloud is called kmīrāṯā: it may mean “depressed,” but it may simply mean “sad.”]
2018-04-15 וַאֲתָא (ועאל) לְוָתְהוֹן יוֹסֵף בְעַפרָא וַחזָא יָתְהוֹן וְהָא אִינוּן נְסִיסִין׃ (TgO Gn40:6⁎) — ʾɐ̊ṯā = ܐܶܬܐ — The word-initial ṣ of ṣæp̄rā is ʕ in JBA. — nsīs = “emotionally disturbed”
2017-08-19 ܘܐ̣ܡܪ ܠܗܘܢ܁ ܡܢܐ ܐܶܢܶܝ̈ܢ ܡ̈ܠܐ ܗܠܝܢ ܕܰܡܡܰܠܠܝܢ ܐܢ̱ܬܘܢ ܚܕ ܥܡ ܚܕ܇ ܟܕ ܡܗܰܠܟ̥ܝܢ ܐܢ̱ܬܘܢ܂ ܘܰܟܡܝܪܝܢ ܐܢ̱ܬܘܢ. (Lc24:17⁎) = εἶπε(ν) δὲ πρὸς αὐτούς· Τίνες οἱ λόγοι οὗτοι οὓς ἀντιβάλλετε πρὸς ἀλλήλους περιπατοῦντες καί ἐστε σκυθρωποί; — περιπατέω = “to walk”; σκυθρωπός = “gloomy” — often ; καὶ ἐστάθησαν σκυθρωποί. “they were stopped, gloomy” instead of καί ἐστε σκυθρωποί;
#6 What does ܝܶܕܥܰܬ ܒܗܰܘ ܡܐ ܕܰܓܕܰܫ mean? Although ܗܰܘ ܡܐ “that which” should be possible, ܝܺܕܰܥ does not take ܒ this way, and so I think this should be understood as ܝܶܕܥܰܬ — ܒܗܰܘ — ܡܐ ܕܰܓܕܰܫ “she knew […] what had happened”, just like ܕܝܶܕܥܰܬ ܡܐ ܕܰܗܘܐ ܠܗ̇ “as she knew what had happened to her[self]” (Mk5:33). Then what is ܒܗܰܘ? Perhaps it means “on that [day]” or “in that [event]”; it could also mean “by him (the fox)”, but that would be unnatural in this case. I’m actually guessing that
might be a typo for this:
2018-10-23
This is not a typo;
both the 1960 version (Lesson 30) and the 1977 version (Lesson 23) have it this way (except in the latter ʾemræṯ is written ʾīmræṯ, which is an unrelated typo):
2017-08-06 Possibly ܒܗܰܘ “in that one” = ܒܢܶܩܥܐ “in the den”; ܒܬܰܥܠܐ “by that fox” seems impossible.
2017-08-22 Though I’m not convinced, I think it is best to understand this one as “in the den.”
2Thessalonians 2:6⁎ has this: ܘܗܳܫܐ ܝܳܕܥܝܢ ܐܢܬܘܢ܉ ܡܐ ܕܰܐܚܝܕ ܕܢܶܬܓܠܶܐ ܗ̣ܘ ܒܙܰܒܢܶܗ. “And now you guys know what is holding [him] (OR: what is in charge) so that he may be revealed [only] in his time.” — ʾaḥīḏ “holding” is G p.p. in active meaning (N §280); or adj. ʾaḥḥīḏ (CAL) with ḥ doubled, like bassīm. At this point it is clear that ܝܺܕܰܥ ܡܐ ܕ is an idiomatic expression meaning “to know what…” (also in Ephesians 6:22, Colossians 4:8).
ṣnīʕā = “clever” but often “shrewd, sly” ⟦astūtus⟧ — ṣannaʕ D “to plot, scheme”; ʾeṣṭannaʕ Dt “to plot cleverly”, in a bad sense (Ac7:19, Eph4:14).
ܩܵܠܹܗ ܕܕܵܕܝܼ [ܕܕܵܕ݂ܝ؟] ܗܵܐ ܗܵܢܵܐ ܕܐܵܬܹܐ [ܐܵܬܹܐ؟]: ܡܫܵܘܲܪ ܥܲܠ ܛܘܼܪܹ̈ܐ: ܡܩܲܝܸܙ ܥܲܠ ܪ̈ܵܡܵܬ݂ܵܐ. = “The voice of my beloved! Look, this [guy] is coming, leaping on the mountains, jumping on the hills.” (P Song 2:8⁎) — dāḏā = Palmyrene Nabatean (Qumran) syc “paternal uncle, beloved” — šwar, mšäwwar = “to jump around” (consonantal w)
rḡīḡ is p.p. of raḡ √rgg, like kṯīḇ. It means “desired, desirable; agreeable, pleasant; fair, precious”, but it also means “desiring” in active sense (e.g. Philippians 1:23).
ܣܥܐ is used only once in Peshitta: ܒܰܕܣܳܥܶܐ ܥܰܠ ܡܶܕܶܡ ܕܠܐ ܚܙܐ = “in that he is [brazenly] attacking the thing which he did not see” i.e. “while he is belittling what he didn’t see” (Colossians 2:18). This is ἃ μὴ ἑώρακεν ἐμβατεύων, where ἑώρακε(ν) [ᾱ?] = ἑόρᾱκε(ν) is pf. of ὁράω, and ἐμβᾰτεύω = “to step in or on, frequent, haunt”; but this μὴ is often omitted and the phrase is reinterpreted as “one who is dwelling on what he saw (=his illusion)” instead of “one who is trampling on what he didn’t see”. Anyway, Peshitta is based on a μὴ-type text (such as Byzantine Majority Text and Greek Orthodox Church 1904), just like Vulgate (“quae nōn vīdit ambulāns”) and KJV (“intruding into those things which he hath not seen”). Ḥarqel: ܟܕ ܗ̇ܢܝܢ ܕܠܐ ܚ̣ܙܐ ܒ̇ܨܐ = “while he is exploring those which he didn’t see”.
2018-09-28 quae nōn vīdit ambŭlāns = “living [those things] which he has not seen”
—
ambulō is
very freq. in eccl. Lat. […] to walk, in the sense of to live,
with an adjunct of manner or circumstances
(Lewis and Short)
lṯaḥt = adv. “below” — ܘܐ̣ܡܪ ܠܗܘܢ. ܐܢܬܘܢ܂ ܡ̣ܢ ܕܰܠܬ̥ܰܚܬ̊ ܐܰܢ̱ܬܘܢ. (Jn8:23)
#7 šʕṓṯā — the T is of course soft in Syriac (e.g. in P Je 8:22). CAL⁑ says šˁōtā with hard T, somewhat like tmr שַׁעַוְתָּא “wax”. Also note that CAL only says “waxen”, while LS2 says “adj. colōre cērae, flāvus” and LS3 “adj. [with the] color of wax, yellow”, Costaz “yellow”. While usually the initial š is vowelless, Jess and wikt have an alternative form šāʕṓṯā, and Qara sometimes uses šaʕṓṯā. This is a feminine noun, but apparently it can be used as if it were a common-gender adjective.
#8 yārṓqā “yellow-green, green-blue” (CAL), “bluish, livid” (LS3), “pale, ashy, livid” (Jess), also Neo-Syr/Qara “green” (Maclean 118b s.v. ܝܘܼܪܵܩܵܐ ); Qara reads it as ya-. Cf. yarqā “vegetable”
Unlike Urmia OT, Mosul OT includes the deuterocanonical books (incl. Susanna, Bel/Dragon), plus 9 chapters from 2 Baruch†
Mosul NT: “vol. 3” (1891) (bad); Gospels (1896) — Gospels (1898)? — Acts/Letters (1898)
Harklean (White): Evangel. Vol. 1 (possibly better than uni-bonn), Vol. 2 (maybe not better); Acts/Epistol. Vol. 1, Vol. 2 (maybe uni-bonn is better).
ʾīṯūṯā
#1 sāḇā “old man” > syc jpa/tmr “grandfather”: also syr (Al K).
#2 šḵīḥ, šḵīḥā “found” pass. pt. of ʾeškaḥ: here in the emphatic state.
#3 dük(k) abs. like rab(b), N §23H, Lk9:6 — though CAL⁑ dūḵ [2018-08-18 also rb, gwb, gb].
#4 ḥāzḕ(n) (ḥ)nan = ḥāzḕnan.
#5 mlë = pass. pt. of √mly: Passive with Object (N §291). Examples: ܡܠܶܐ ܪܘܚܐ ܕܩܘܫܐ (Lk4:1), ܡܰܠ̈ܝܳܢ ܚܘܒ̊ܐ “they (f.) are full of love {ḥubbā}” (1Pe1:22).
ʕṓḏ is not found in Peshitta, but OS has it, e.g. Lk16:11 (OS-C/S) and Lk23:3 (OS-S).
CAL says In early Syriac [this word was] used where later texts would regularly use ܕܝܢ.
The fem. form of “sixth” looks a little strange with three Ts, but this is attested in P Ex 26:9 — ܝܳܪܝܥܬ̊ܐ ܫܬ̊ܝܬ̥ܳܝܬܐ “the sixth curtain”: ES ܝܵܪܝܼܥܬ݂ܵܐ ܫܬ݁ܝܼܬ݂ܵܝܬܵܐ with a soft T (yārīʕṯā); P Lv 25:21 ܒܫܰܢ̱ܬܐ ܫܬܝܬܝܬܐ “in the sixth year”; P Ez 8:1 (Peshitta Ezekiel); 1Esdras(3 Ezra) 7:4, 7:5; etc.
Clef §§535-538, Alan Lv4 L11.
2017-06-28 However, given that in WS “sixteen” is ܫܬܬ̥ܰܥܣܰܪ (N §148; Ac12:4 P-UK), “sixth” might be ܫܬ̥ܝܬ̥ܳܝܐ, etc. (Cf. N §20)
2017-07-01 Right! N §153 does say: WS ܫܬ̥ܺܝܬܴܝܳܐ
