Negev (1960)
newest | Syriac(R) | Syriac(Q) | Syriac(P) | Syriac(O) | Syriac(N) | Syriac(M) | Syriac(L) | Syriac(K) | Syriac(J) | Syriac(I) | Syriac(H) | Syriac(G) | Syriac(F) | Syriac(E) | 4 | 3 | 2 | 1 | Semitic, Iranian, Indo-Aryan.
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, 2 | G Ti
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Negev (1960)
npl = “to fall” — (of fire, plagues, etc.) “to break out, occur”
qrāḇā = “war, battle”: ܡܢ ܐܝܟܐ ܐܝܬ ܒܟܘܢ ܩܪ̈ܳܒܐ (Js4:1)
mṣēn = from mṣā “to be able” (+ Part.)
ḥṭp = “to snatch”
kmā d- = “as long as” or “as much as”: ܟܡܐ ܕܰܒܥܳܠܡܐ ܐ̱ܢܐ܂ ܢܘܗܪܗ ܐܢܐ ܕܥܠܡܐ. (Jn9:5⁎)
nṭr = “to watch over, guard”
ʕānā (even with Seyame) may be treated as fem. sg. as in: ܥ̈ܵܢܵܐ ܫܵܡ̇ܥܵܐ ܩܵܠܹܗ = “the flock hears his voice” (Jn10:3)
nḵīlā = “deceitful”
meṣʕāyā = “mediator”
šæynā = “peace”
gæbbā = “side” — hence “party, sect”
tænwæy = “condition, terms”: -ai = old fem. abs. (N §83)
tešrē = “you/she will leave/loosen”: ܘܐܢ ܐܰܢ̱ܬܬܐ ܬܸܫܪܹܐ ܒܰܥܠܗ̇ = “and if a woman shall leave her husband” (Mk10:12)
men lwāṯā = “from her”: ܐ̣ܙܠ ܡܰܠܰܐܟ̥ܐ ܡܢ ܠܘܬܗ̇ (Lk1:38)
ʕelṯā = “cause”
šurrārā = v.n.D “firmness, confirmation, completion”
nšæddrun = D Impf. 3mp
ܓܘܪܝܐ (guryā; CAL gūryā, but this -u- is generally deletable in Syriac) = “young of animal, cub, whelp” pl. ܓܪ̈ܰܝܐ (gəræyyā), like qænyā qənæyyā (N §72): later formation gər-æwwāṯā (OR gūr-æwwāṯā?) instead of -æyyā, like ʾæryā ʾæryæwwāṯā (N §79A)
l-meʕwā = inf. of ʕwā √ʕwy “to howl”
sʕy ʕl = “to attack”
bṭel = “to come to an end, to be abolished”
Sometimes one simply says ܐܝܬܰܝܗܘܢ instead of ܐܝܬܰܝܗܘܢ ܗ̱ܘܘ to mean “they were,” especially in a subordinate clause where the principal clause is in the past tense: ܡܸܣܬܰܒ̥ܪܝܢ ܕܐܬܝܗܘܢ ܡܕܡ = literally “they were considered that they were something” (Gal2:6) i.e. “they were considered to be important.” Although, ܐܝܬܰܝܗܘܢ ܗ̱ܘܘ may be used in a similar situation, as in ܚܙܰܝܢ ... ܚܰܝ̈ܐ ܕܰܠܥܳܠܰܡ܇ ܗܳܢܘܢ ܕܐܬܝܗܘܢ ܗ̱ܘܘ ܠܘܬ ܐܒܐ = lit. “we saw the lives of eternity; those were at the place of the Father.” (1Jn1:2)
ܐܶܬ̥ܰܘ ... ܕܘܟܰܬ ܟܰܠܒ̈ܐ = it seems that usually there is a ܠـ in front of ܕܘܟܬܐ when “to the place” is meant, as in: ܐܸܬܵܘ ܠܕ̥ܘܟܬ̥ܐ ܕܡܸܬܩܰܪܝܐ ܓܳܓ̥ܘܠܬ̊ܐ (Mt27:33) {perhaps “Gāḡultā” is not from Γολγοθᾶ, but directly related to the original name behind Γολγοθᾶ: something like גולגלתא (gulga/ultā) with gulg- > gāḡ-.} Here, however, “in place of; in stead of” should be meant, which would be usually ܒܕܘܟܬ with b-.
qyāmā (√qwm) = “standing, (established) covenant”
zhīr = “cautious, safe”: +mn = “avoiding; keeping far from”
ܣܳܢܶܐܗ (sānèh) = “his enemy, his hater” from
ܣܳܢܳܐܐ. In ES, ܐ may be retained, as sānʾèh (N §33A):
ܐܸܢ ܓܹܝܪ ܬܸܥܒܸ݁ܕ݂ ܨܸܒ݂ܝܵܢܵܐ ܕܢܲܦ̮ܫܵܟ:
ܐܲܝܟ ܗܵܘ̇ ܗ݇ܘ̣ ܕܥܵܒܹ̇ܕ݂ ܨܸܒ݂ܝܵܢܵܐ ܕܣܵܢ̇ܐܹܗ.
= “For if you should do the desire of your soul, [you/it/that would] be like he who does the desire of his [own] enemy.” (P-Mosul Sirach18:31⁎)
⟦Sī enim faciās animī tuī voluntātem {voluntās f.}, nōn differs ab eō quī facit voluntātem inimīcus ſuī. (WaltPoly8 68)⟧
næššær = “to make strong; to establish” (Aphel of šær √šrr; cf. šærrīr): +b OR +l = “to have confidence in”
ḥubbā = “love”
G infinitive (both strong & 3rd-Y) is identical to lme + basic form (Pf. 3ms), ignoring the softness/hardness/schwa: kṯæḇ — lme-ḵtæḇ; ḥwā — lme-ḥwā. So, ʕwā = “to groan/howl/growl” — lme-ʕwā, where -w- is consonantal (non-hollow).
ܘܐܵܦ ܢܲܦ̮̈ܫܵܬ݂ܗܘܿܢ ܥܘܲܝ̈ ܥܠܲܝ = “and also their souls {næp̄šāṯā f.pl.} moaned against/about me” (Ze11:8)
ܗܕܐ ܨܒܘܬܐ ... ܒܳܛܠܐ = “this thing {ṣəḇūṯā} (our business?) ends” (Ac19:27)
ܒܛܶܠ ܠܗ like ܙܶܠ ܠܳܟ
ܘܰܩ̣ܪܐ ܝܫܘܥ ܛܰܠܝܐ. ܘܰܐܩܝܡܗ ܒܰܝܢܳܬܗܘܢ. (Mt18:2⁎)
ܢܸܗܘܐ ܙܗܝܪܝܢ ܒܡܕܡ ܕܰܫܡܰܥܢ ܕܠܐ ܢܸܦܸ̊ܠ = “we should be attentive (=pay attention) to what we have heard so that we may not fall (=be misguided)” (Heb2:1)
šærrī may be followed by inf./part./impf.: ܫܰܪܝ ܝܫܘܥ ܠܡܹܐܡܰܪ ܠܟܸܢ̈ܫܐ (Mt11:7) — ܫܰܪܝ ܗ̱ܘܐ ܡܰܠܸܦ (Mk4:1)
ܡܸܨܥܳܝܐ ܕܝܢ ܠܐ ܗ̱ܘܐ ܕܚܰܕ. ܐܠܗܐ ܕܝܢ ܚܕ ܗ̱ܘ. = ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν, ὁ δὲ Θεὸς εἷς ἐστιν. = “The mediator, however, is {Syriac: was} not stand-alone {lit. not of one}, while God is one.” (Gal3:20⁎)
ܠܐ ܬܸܣܒܪܘܼܢ ܕܐܸ̇ܬܹܝܬ ܕܐܲܪܡܸܐ ܫܲܝܢܐ ܒܲܐܪܥܐ. ܠܐ ܐܸ̇ܬܹܝܬ ܕܐܲܪܡܸܐ ܫܲܝܢܵܐ ܐܸܠܐ ܚܲܪܒܐ.܀ (Mt10:34⁎)
ES (P-NY) ʾærmē̤ tærmē̤ nærmē̤
ܢܘܼܪܐ ܐܸܬܹܝ̇ܬ ܕܐܲܪܡܸܐ ܒܐܲܪܥܐ (Lk12:49)
—
ܣ̇ܒܪܝܢ ܐܢ݇ܬܘܢ ܕܫܲܝܢܐ ܐܸܬܹܝ̇ܬ ܕܐܲܪܡܸܐ ܒܐܲܪܥܐ (Lk12:51)
—
ܘܵܠܹ̇ܐ ܗܘܐ ܠܟ ܕܬܲܪܡܸܐ ܟܸܣ݇ܦܝ ܥܠ ܦܵܬܘܿܪܐ (Mt25:27) = “It was fitting for you that you put (i.e. You should have put) my silver on the table {pāṯūrā N §107 ALSO pāṯōrā} [of a money changer].”
—
ܘܐ̣ܡܪ ܗ݇ܘܐ: ܗܵܟܲܢܲܐ ܗ݇ܝ ܡܲܠܟܘܬܐ ܕܐܠܗܐ:
ܐܝܟ ܐ݇ܢܵܫ ܕܢܲܪܡܸܐ ܙܲܪܥܐ ܒܐܲܪܥܐ:܀ (Mk4:26⁎) = “…as if [it were] someone who would place a seed on the ground”
—
ܢܲܪܡܸܐ ܠܟܲܠܒܹ̈ܐ = “he will give [it] to dogs” (Mk7:27)
ܐܰܝܟܰܢܐ ܕܢܰܫܰܪ ܡܘܠܟܳܢܐ ܕܰܐܒܳܗ̈ܳܬܐ = “so that he might confirm the promise {mulkānā} of the fathers” (Rom15:8)
ܠܗܳܢܐ ܕܚ̇ܙܝܢ ܐܢܬܘܢ ܘܝ̇ܕܥܝܢ ܐܢܬܘܢ܉ ܗܘ ܐܰܫܰܪ = “he has strengthened this [man], whom you guys see and you guys know” (Ac3:16) — in the Greek version, what has strengthened this man is “the name of Him”; in Syriac, the subject seems to be “He” instead. The subject is not “Peter,” as he is the speaker. It is not “faith” either, because if so the verb would be feminine (ʾæššəræṯ).
Or it may be “his name” after all: ܘܰܒܗܰܝܡܳܢܘܬܐ ܕܰܫܡܗ܉ ܠܗܢܐ ... ܗܘ ܐܰܫܰܪ = “and with (=because he has) faith in his name, it (=his name) has strengthened this man”
ܗܰܘ ܕܝܢ ܕܒܰܐܪܥܐ ܛܳܒܬ̥ܐ܉ ܗܠܝܢ ܐܢܘܢ܂ ܐܝܠܝܢ ܕܰܒܠܒܐ ܫܰܦܝܐ ܘܛܒܐ ܫ̇ܡܥܝܢ ܡܠܬܐ܇ ܘܳܐܚܕܝܢ. = “But that which [fell] on the good ground — these are those who {N §236}, with a pure and good heart, hear the word, and hold [it].” (Lk8:15)
ʾwy = “to agree with” D “to harmonize”: Dt *ʾeṯʾæwwī > ʾeṯæwwī, impf. neṯæwwē (ES neṯāwwē̤) — ܗܘܰܝܬ ܡܶܬܰܐܘܶܐ (ܡܸܬܐܵܘܸܐ) ܥܰܡ ܒܥܶܠ ܕܝܢܟ = “get reconciled with your (legal) adversary” (Mt5:25)
ܡܡܰܠܠܝܢ ܗ̱ܘܘ܁ ܥܡ ܚ̈ܕܳܕܶܐ ܘܐ̇ܡܪܝܢ (Lk4:36 P) = ܡܡܠܠܝܢ ܗܘܘ ܚܕ ܥܡ ܚܕ ܘܐܡܪܝܢ (ibid. S) — N §242
šæmlī = “to do thoroughly, to fulfil, to celebrate” — šæp̄ʕel of √mly; cf. Aph. ʾæmlī = “to fill up”
ܫܲܒ݂ܥܵܐ ܝܵܘܡ̈ܝܼܢ ܬܫܲܡܠܹܐ ܐܝܼܕܲܝ̈ܗܘܿܢ = “for seven days you (sg.) shall ordain them” (Ex29:35) — šæmlī + yæḏ = “to ordain, to perform divine service” — also with vowel signs like təšæmlē̤.
ܘܲܢܫܲܡܠܘܿܢ ܐܝܼܕܲܝ̈ܗܘܿܢ = “they shall perform service” (Ez43:26)
ܐܹܫܲܡܠܸܐ ܡܸܠܬܹܗ ܕܐܲܠܵܗܵܐ (Col1:25)
...ܠܥܹܕܬܵܐ:܀ ܕܐܝܼܬܹܝܗ̇ ܓܘܼܫܡܹܗ: ܘܫܘܼܡܠܵܝܵܐ ܕܗ̇ܘ ܕܟ̣ܠ ܒܟ̣ܠ ܡܫܲܡܠܸܐ. = “…the church; which is his body {gušmèh}, and the fulfillment {šumlāyā} of that [man], who all in all fulfills.” (Eph1:23⁎)
ܥܵܒ̈ܕܲܝ ܛ̈ܵܒܵܬܵܐ ܡܸܬܩ݇ܪܹܝܢ = “they are called doers-of-good-things” (Lk22:25)
ܝܫܘܥ ܕܡܸܬ݇ܩܪܸܐ ܡܫܝܚܐ (Mt1:16 P-NY) — ܫܸܡܥܘܿܢ ܕܡܸܬ݇ܩܪܸܐ ܟܹܐܦܵܐ (Mt26:3 P-NY)
zäwʕā = “motivation, motion”
ܝܫܘܥ ܕܝܢ ܐ̣ܡܪ ܠܬ̥ܠܡܝ̈ܕܘܗ̱ܝ܂ ܐܰܡܝܢ ܐ̇ܡܪ ܐܢܐ ܠܟܘܢ܉ ܕܥܰܛܠܲܐ ܗ̱ܝ ܠܥܰܬܝܪܐ ܕܢܸܥܘܠ ܠܡܠܟܘܬ ܫܡܝܐ. (Mt19:23⁎)
kurḥā = “hut, (hermit’s) cell” — šīṭā = “contemptible, worthless, wretched” — qurbā = “vicinity”
ܒܟ̥ܠܙܒܰܢ ܓܝܪ ܡܸܣ̈ܟܹܢܹܐ ܐܝܬ ܠܟܘܢ ܥܡܟܘܢ. ܠܝ ܕܝܢ܂ ܠܐ ܒܟܠܙܒܢ ܐܝܬ ܠܟܘܢ. (Mt26:11⁎) — lī for the original accusative (N §307): ἐμὲ δὲ οὐ πάντοτε ἔχετε
ܒܟܠܙܒܢ ܓܝܪ ܡܣ̈ܟܢܐ ܐܝܬ ܠܟܘܢ ܥܡܟܘܢ܁ ܘܸܐܡܰܬ̥ܝ̱ ܕܨܳܒܹܝܢ ܐܢ̱ܬܘܢ܂ ܡܸܣܟܚܝܢ ܐܢ̱ܬܘܢ ܕܬܸܥܒܕܽܘܢ ܠܗܘܢ ܕܫܰܦܝܪ. ܐܸܢܐ ܕܝܢ ܠܐ ܒܟܠܙܒܢ ܐܺܝܬ̥ܰܝ ܠܘܬܟܘܢ. (Mk14:7⁎) — teʕbóḏ, teʕbəḏun — d-šæppīr = “what is good” (N §235)
ܐ̱ܢܫ ܡܢ ܒܢܰܝ̈ܢܳܫܐ ܠܐ ܚܙܳܝܗ̱ܝ: ܘܳܐܦܠܐ ܡܨܸܐ ܠܡܸܚܙܝܹܗ (1Ti6:16) — l-meḥzā (< *l-meḥzæy), l-meḥzəy-èh -āḵ etc. = ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται
ܢܩܘܡ ܘܢܸܬܸܠ ܠܗ܂ ܟܡܐ ܕܡܸܬܒܥܸܐ ܠܗ = “He will stand up and give him [anything], as long as it is necessary for him [the asker] (=give him whatever he wants).” (Lk11:8)
ܐܸܡܰܬܝ ܗܟܝܠ ܕܥ̇ܒܕ ܐܢ̱ܬ ܙܸܕܩܬܐ܉ ܠܐ ܬܸܩܪܹܐ ܩܰܪܢܐ ܩܕܳܡܰܝܟ܇ (Mt6:2)
šullām(ā) = v.n.D “perfection, end” (nōmen actiōnis, N §117)
ṣəlṓṯā (√ṣly N §77, §101) — from which Arabic ṣalā(t) [صَلٰوةٌ
cf. W §7 Rem. d], and Geez ጸሎት [LLA1263 (for Jar read צְלוֹ צְלוֹתָא)].
ܘܰܒܨܰܦܪܐ ܩܰܕܸܡ ܩܳܡ̣ ܛܳܒ. ܘܐ̣ܙܠ ܠܰܐܬܪܐ ܚܘܪܒܐ܂ ܘܬܰܡܳܢ ܡܨܠܸܐ ܗܘܐ. = “And in the morning he woke up really early {qdm D}, and went to a desert(ed) place {ʾæṯrā ḥurbā Emph+Emph idiomatic}, and was praying {məsællẹ̄} there.” (Mk1:35⁎)
ḥəlāp̄ (ḥwlp, CAL ḥŭlāp̄) = “instead of”
ʾellū + Impf. = N §375A (hypothetical but not impossible)
tettel lèh = “you will give him/it” — lèh = “it” could be “prayer,” but it’s not feminine.
tənīḥ = “you will make … rest”: C impf. of nwḥ = “to rest”
bāʕūṯā = “petition” (N §138B)
2018-08-27 “every month” = often ܟܠ ܝܺܪܰܚ but also ܟܠ ܝܰܪܚܐ — one example is ܒܟܠ ܝܺܪܰܚ ܝ̇ܗܒ ܦܐܪ̈ܰܘܗܝ (Rev22:2, P-UK (Gwynn)) and ܒܟ݂ܠ ܝܲܪܚܵܐ ܝܵܗܹ̇ܒ݂ ܟܠ ܚܲܕ ܦܹܐܪܵܐ ܕܝܼܠܹܗ (ibid. P-NY). While the original meaning (in Greek) seems to be “each month, yielding its fruit,” P-NY here says, “every month, each one yielding its fruit” OR possibly (but less likely) “every month, yielding each one [of] its fruit[s].” That is, ἕκαστον should be mas. acc. going with κατὰ μῆνα (“each month”), but also it could be neut. nom. modifying ξύλον (“each tree”); and in theory it might be neut. acc. modifying τὸν καρπὸν (“each fruit”).
ܫ̣ܡܥ ܕܐܪܟܠܐܘܣ ܗ̤ܘܐ ܡܠܟܐ ܒܝܗܘܕ: ܚܠܳܦ ܗܹܪܘܕܸܣ ܐܒܘܗ̱ܝ = “He heard that ʾÆrkèlèʾos (WS -ḵelæ-) had become the king in ʾĪhūḏ (ES bæ-yhūḏ) instead of Hèrodes, his father” (Mt2:22)
ܫܡܰܥܬܘܢ ܕܐܸܬܐܸܡܰܪ܉ ܕܥܝܢܐ ܚܠܦ ܥܝܢܐ܂ ܘܫܸܢܐ ܚܠܦ ܫܢܐ. (Mt5:38⁎)
bəheṯ = “to be ashamed” — ʾappeq = “to bring forth, to take out” (C of nəp̄æq = “to go out”) — dēnārā = “denarius, denar, dinar” — nəp̄æqṯā pl. næp̄qāṯā = “expense”
ܠܐ ܗܘܐ ܡܛܠ ܡܸܠܬܹܟܝ ܡܗܰܝܡܢܝܢ̱ ܚ̱ܢܢ ܒܗ = “It is not (anymore) {lā wā N §256} because of your (f.) word [that] we believe him” (Jn4:42)
ܡ̇ܢ ܕܢܸܒܗܰܬ ܒܝ ܕܝܢ ܘܰܒܡܸ̈ܠܰܝ܉ ܢܒܗܬ ܒܗ ܒܪܹܗ ܕܐܢܳܫܐ܇ (Lk9:26)
ܗ̇ܘ ܓܝܪ ܕܩܰܕܸܫ ܘܗܳܢܘܢ ܕܶܐܬܩܰܕܰܫܘ܉ ܡܢ ܚܕ ܐܢܘܢ ܟܠܗܘܢ. ܡܛܠ ܗܢܐ ܠܐ ܒܗܸܬ ܕܢܸܩܪܹܐ ܐܢܘܢ ܐܰܚܵܘ̈ܗܝ܇ (Heb2:11⁎)
ܡܸܠܬܗ ܫܝܛܐ = “his word is wretched/contemptible {fem. abs.}” (2Cor10:10)
ܒܳܬܰܪܟܸܢ ܠܝܬ ܠܗܘܢ ܡܕܡ ܝܰܬܝܪ ܠܡܸܥܒܰܕ = “afterward there is nothing more for them to do” (Lk12:4)
ܒܬܪܟܢ ܕܝܢ ܐ̣ܡܪ ܒܢܰܦܫܗ = “afterward he said within himself” (Lk18:4)
ܝ̇ܬܒ ܚ̇ܫܹܒ ܢܰܦ̈ܩܳܬܗ܇ ܐܢ ܐܝܬ ܠܗ ܠܰܡܫܰܠܳܡܘܬܹܗ = “he sits down and considers its cost(s), whether he has [enough] to complete it” (Lk14:28) — i.e. before following him, ask yourself if you’re ready enough — in P-UK, the plural of ܢܦܰܩܬ̥ܐ is usually ܢܰܦ̈ܩܳܬ̥ܳܐ (4 times), except here it is vocalized ܢܷܦ̈ܩܳܬـ.
ܗܢܐ ܟܕ ܚ̣ܙܐ ܠܫܸܡܥܘܢ ܘܰܠܝܘܚܰܢܳܢ ܕܥ̇ܐܠܝܢ ܠܗܰܝܟܠܐ܉ ܒ̇ܥܐ ܗܘܐ ܡܢܗܘܢ܂ ܕܢܸܬܠܘܢ ܠܗ ܙܸܕܩܬܐ. (Acts3:3⁎)
ܘܸܐ̣ܬܐ ܥ̣ܡܰܪ ܒܰܡܕܝܢ̱ܬ̊ܐ ܕܡܸܬܩܰܪܝܐ ܢܳܨܪܰܬ = “and he came [and] lived in a city that [was] called Nāṣræṯ” (Mt2:23)
ܘܰܒܒܝܬܐ ܠܐ ܥ̇ܡܪ ܗܘܐ = “he was not living in a house” (Lk8:27)
2018-09-14 ἀρχεῖον = “town-hall”: ἀρχεῖα = “public records, archives”
ܠܐ ܚܳܡ̇ܠܝܢ ܒܵܐܘܨܪ̈ܐ = “they don’t gather into storehouses {ʾäwṣrè}” (Mt6:26)
bšl = “to ripen”, D “to cook”: buššālā = “cooking”
dyūṯā = “ink”
ܐܶܓܰܪܬܗ ... ܕܰܟܬܝܒܐ ܠܐ ܒܰܕܝܽܘܬܐ ܐܠܐ ܒܪܘܚܐ ܕܐܠܗܐ ܚܰܝܐ (2Cor3:3)
ܣܓܝ̈ܐܬܐ ܐܝܬ ܗܘܐ ܠܝ ܠܡܸܟ̥ܬܰܒ ܠܟ܉ ܐܠܐ ܠܐ ܒܳܥܹ̇ܐ ܐܢܐ ܕܰܒܝܰܕ ܕܝܘܬܐ ܘܩܰܢܝܐ ܐܸܟ̥ܬܘܒ ܠܟ. (3Jn1:13⁎)
ܝܰܬܝܪ ܡ̣ܢ ܟܠܗܘܢ ܐ̱ܢܳܫܐ ܕܪ̇ܡܹܝܢ ܐܰܪܡܝܰܬ ܒܝܬ ܓܙܐ (Mk12:43)
ʾællep̄ D, but yīlep̄ (N §174F): D pt. mællep̄ (N §176D)
mæḏməḵā = “sleeping”: mæCCəCā (M §126B) from √dmk “to sleep”
ܝܘܚܰܢܳܢ ܕܝܢ܂ ܟܕ ܫ̣ܡܥ ܒܝܬ ܐܰܣܝܪ̈ܐ ܥܒܳܕܘ̈ܗܝ ܕܰܡܫܝܚܐ܉ ܫܰܕܰܪ ܒܝܰܕ ܬܠܡܝ̈ܕܘܗܝ܂ ܘܐ̣ܡܪ ܠܗ. (Mt11:2⁎–3)
mekkēl = “hereafter, already”
zælhez = Quad “to cut short”: Qt *ʾeṯzælhæz > *ʾeztælhæz > ʾezdælhæz
qæddī = “to enjoy the possession of”
ʾeṯḥæššæḥ b- = “to be familiar with, to use”: ܒܠܸܫܳܢܐ ܣܘܪܝܳܝܐ ܡܸܬܚܰܫܰܚ ܗܘܐ = “he was familiar with the Syriac language” (Jess162a)
lḇær men = “outside of”
zeḏqā = “that which is right”
ḥšæḥṯā = “use, usage”
ʾeskēmā = σχῆμα
Sounds like Buddhist teachings. But then again, the Greeks did say, “Everything flows” too.
The word lèh sometimes works like “away” or “out” after a verb which means “to go.” This feels like “move your ass” as opposed to just saying “move.” παράγει γὰρ τὸ σχῆμα τοῦ κόσμου τούτου
ṣep̄ṯā = “concern” √yṣp N §105
rnā b- = “to give thought to, care about”
šp̄ær l- = “to be beautiful/pleasing to, to please”
yṣp yīṣep̄ (e/a) = “to be careful, be anxious about; to take care”
mærdūṯā = “training, discipline” — pāṯūrā = “table, banquet” (Mosul, NY pāṯórā, e.g. ܠܲܚܡܵܐ ܕܦܵܬ݂ܘܿܪܹܗ ܕܡܵܪܝܵܐ (Mt12:4)): perh. related to Akk. paššūru = “table” (AIOA81)
ṭækkes D = “to order, to set in order”: mṭækkæs mṭæk(kə)sā = Pass. part. “orderly, moderate”
ܡܰܠܟܘܬܗ ܓܝܪ ܕܐܠܗܐ܉ ܠܐ ܗ̱ܘܬ ܡܶܐܟܠܐ ܘܡܰܫܬܝܐ܇ (Rom14:17)
—
οὐ γάρ ἐστιν ἡ βασιλεία τοῦ Θεοῦ
βρῶσις καὶ πόσις (the present ʾestin in Greek was translated as perfect wāṯ in Syriac)
—
Such a Perfect, expressing the result of a prior occurrence,
has often for us the appearance of a Present: thus
ܗܘܳܐ
“has become”
γέγονε
often = “is” (but also “was”);
ܠܴܐ ܗܘܳܐ
“is not”
(N §256)
pækkā = “a blow; the jaw, cheek” [here, used as “a bite”] — lʕes (e/a OR a/a #1) = “to chew, to take food” — blæʕ = “to swallow up” — ʾäwšeṭ (yšṭ C) = “to stretch out” — yæwnā = “greedy”
#1 e/a in P-NT (2x): ܠܐ ܠܥܶܣ ܡܕܡ ܒܗܳܢܘܢ ܝܘܡ̈ܬܐ (Lk4:2) — ܠܥܶܣ ܥܰܡܗܘܢ (Ac11:3)
nep̄uḥ = nəp̄uḥ (N §177C), Impf. of puḥ = “to blow” + b- — buššālā = “stew” v.n.D. from bæššel = “to cook” (N §117: type quṭṭālā from D) — sæybær = “to bear, endure; to wait”: Paiʿel of sbr = “to think” (N §181, (8); Thackston §20.5, (9)) — qær (√qrr) = “to become cold”: Impf. neqqær
ܥܕܲܡܵܐ ܠܐܸܡܲܬ݂ܝ ܐܸܗܘܹܐ ܠܘܵܬ݂ܟ݂ܘܿܢ: ܘܲܥܕܲܡܵܐ ܠܐܸܡܲܬ݂ܝ ܐܹܣܲܝܒܲܪܟ݂ܘܿܢ: (Mt17:17) — ES ʾèsæybær (=ʾessæybær) — ἕως πότε ἔσομαι μεθ' ὑμῶν; ἕως πότε ἀνέξομαι ὑμῶν; — ἀνέχω = “hold up”; ἀνέχομαι = “hold oneself up, bear up” (sometimes +gen. as in NT, though in general +acc.)
mlé (G p.p. of mly; possibly in the construct state) + noun = “filled with, full of”: e.g. ܟܲܕ ܡܠܸܐ ܪܘܼܚܵܐ ܕܩܘܼܕ݂ܫܵܐ ܗ̣ܦܲܟ = “while filled with the Holy Spirit, he returned” (Lk4:1) — ܦܘܼܡܗܘܿܢ ܡܠܸܐ ܠܵܘܛܬ݂ܵܐ = “their mouth is full of cursing” (Rom3:14) {läwṭəṯā? possibly *läwttā (?) or *läwṯṯā (??)}; ܠܵܘܛܬ݂ܵܐ ܡܠܸܐ ܦܘܼܡܹܗ (Ps10:7)
mānäw(hy) = “his clothes” (mānā)
grūmā = “bone, kernel, fruit pit” — qlāp̄tā, pl. qlāp̄è (like ʕenbəṯā, ʕenḇè) = “bark, (fish) scale, shell, peel” ܘܒܰܪ ܫܳܥܬܹܗ ܢܦܰܠ ܡܢ ܥܝ̈ܢܘܗ̱ܝ ܡܕܡ ܕܕܳܡܹܐ ܠܰܩ̈ܠܳܦܹܐ܉ ܘܶܐܬܦܰܬܰܚ ܥܝ̈ܢܘܗ̱ܝ. (Ac9:18) {dmy = “to be like”} — ʾīṯ b- = typically “the subject has X in Y,” but sometimes “the subject exists in X,” as in ܐܲܝܠܹܝܢ ܕܐܝܼܬ݂ ܒܐܵܢܛܝܘܿܟ݂ܝ = “those who are in Antioch” (Ac15:23)
ܥܠ ܓܒܐ ܕ does not occur in P-NT, perhaps because more commonly one talks about “one side = an unspecific side” rather than “the side,”
or perhaps simply because ܥܠ ܓܶܢ̱ܒ̥ (abs./const. N §99) is idiomatic: e.g.
ܐܸܬܐ ܥܠ ܓܹܢ̱ܒ̥ ܝܡܐ ܕܰܓܠܝܠܐ (Mt15:29).
There is one example of
ܡܢ ܓܒܐ ܕ, where the context is specifically “the right side of the ship”:
ܐ̇ܡܪ ܠܗܘܢ. ܐܰܪܡܵܘ
ܡܨܝܕܬ̊ܟܘܢ ܡܢ ܓܒܐ ܕܝܰܡܝܢܐ ܕܰܣܦܝܢ̱ܬܐ܂ (Jn21:6) {mṣīttā (N §26B), sp̄īttā (N §28)}
—
Arabic جَنْب
and جانِب = “side” still have the N.
—
ገቦ (gäbbō)
ʾäwdī = C “to thank”
ܘܐ̣ܙܠ ܬܘܒ܁ ܨܰܠܝ܂ ܘܗ̣ܝ ܡܠܬܐ ܐ̣ܡܪ. (Mk14:39⁎) {hī melṯā = “this (very same) word” N §227: τὸν αὐτὸν λόγον εἰπών}
ܣ̣ܠܸܩ ܫܸܡܥܘܢ ܠܸܐܓܵܪܐ܁ ܕܲܢܨܲܠܸܐ ܒܫܸܬ ܫܵܥܝ̈ܢ. (Ac10:9) {ʾeggārā = “roof”} — at least in P-NY, the Impf. (*nṣælléy) is written nṣællé, not nṣællè.
šuḇḥā = “praise, glory”: سَبْح and ስብሐት (sĕbḥăt) LLA357 — burkəṯā, pl. burkāṯā = “blessing”
In Aramaic generally, the feminine adjective ܛܳܒܬ̥ܐ and its plural ܛܳܒ̈ܳܬܳܐ may be used as nouns. In Syriac, however, only the plural form is used as a noun (CAL). ܘܰܐ̱ܚܪܹܢܐ ܢ̣ܦܠ ܒܰܐܪܥܐ ܛܳܒܬ̥ܐ܉ ܘܝܰܗ̱ܒ ܦܐܪ̈ܐ. ܐܝܬ ܕܰܡܐܳܐ܁ ܘܐܝܬ ܕܶܫܬܝܢ. ܘܐܝܬ ܕܰܬܠܬܝܢ. (Mt13:8⁎) {ʾīṯ d = “est, qui” or “sunt, qui” N §303} — ܓܰܒܪܐ ܛܳܒܐ܂ ܡܢ ܣܝ̈ܡܳܬܳܐ ܛܳܒ̈ܳܬܳܐ ܡܰܦܸܩ ܛܒ̈ܬܐ. ܘܓܒܪܐ ܒܝܫܐ܂ ܡܢ ܣܝ̈ܡܬܐ ܒܝ̈ܫܳܬܳܐ ܡܦܩ ܒܝ̈ܫܬܐ܀ (Mt12:35⁎) {sīmṯā sg. (soft T: N §23E [but bīštā with hard T: ibid.]) = θησαυρός = “store, treasure, treasury”; *mænpeq C}
ܒܗ ܕܝܢ ܒܒܝܬܐ ܗܘܵܘ܉ ܟܕ ܠܳܥܣܝܢ ܐܢܬܘܢ ܘܫܳܬܹܝܢ ܡܢ ܕܝܠܗܘܢ. = “Be in that house, while chewing {lʕs} and drinking [things] from what is theirs.” (Lk10:7)
ܚܳܐܹܝܢ is also written ܚܳܝܶܝܢ (1Pet3:21 UK). The fem. sg. is ܚܳܝܳܐ with only one Y (N §183, (7)). ܐ̇ܡܪܐ ܗܘܬ ܓܝܪ܉ ܕܳܐܦܸܢ ܠܰܠܒܘܫܗ ܩ̇ܪܒܐ ܐܢܐ܂ ܚܳܝܳܐ ܐܢܐ܇ = “For she was saying: ‘If I just touch his clothes, I am (will be) living.’” (Mk5:28⁎)
ʾæykæn(ā) (N §155C, LS2, P-UK/NY): vocalized by CAL/LS3 as ʾaykān(ā); Muraoka §14 says: ʾaykannā, less commonly ʾaykan: ܐܰܝܟܰܢ ܠܐ ܐܶܣܬܰܟܰܠܬܘܢ = “how (why) do you not understand?” (Mt16:11) {skl D “to teach, to signify”; Dt “to understand”} — ܐܰܢܟܰܢܐ ܐ̇ܡܪ ܐܢܬ ܠܰܐܚܘܟ = “how do you (can you) say to your brother?” (Mt7:4) — ܐܝܟܢܐ ܗܳܟܹܝܠ ܩ̇ܝܡܐ ܡܰܠܟܘܬܗ = “how, then, does his kingdom stand?” (Mt12:26)
ܗܰܒ ܠܢ ܕܚܰܕ ܢܶܬܶܒ ܡܢ ܝܰܡܝܢܟ = “Grant to us so that one [of us] may sit on your right side.” (Mk10:37)
אֲנָא אֵיזוּן יָתְכוֹן = “I will feed you guys” (TgO Gn50:21) — in this text from CAL, the Impf. of zwn is written as if Geminate (*ʾez(z)un), somewhat like ES ʾèzun. Usually, however, א can take šəwā in Jewish Aramaic (Lambdin 59, h), as in אֿק֨ום (fake Babylonian), that is אְקוּם or אֲקוּם. Indeed, text from Mechon-Mamre is אֲנָא אֲזוּן יָתְכוֹן.
nqep̄ = “to stick to”: ʾæqqep̄ C = “to bring … near; to begin to do; to begin (Ac10:37)”: ܐܰܩܶܦܘ ܠܗܘܢ ܐ̱ܢܳܫܐ ܒ̥ܝ̈ܫܐ ܡܢ ܫ̈ܘܩܐ = “they gathered, for themselves, evil people from the souks” (Ac17:5) {nāšā (sg. emph.) = “people” N §146}
pæyā = “beautiful, fitting, becoming”
ܡܐܢܐ is said to be related to אֳנִיָּה = “ship” (as in Prov30:19) and إِنَاء = “jar” [إِنَآءٌ Lane Lex. I-119b; Freytag 67a]
burkəṯā burkāṯā
ܘܓܲܒ݂ܪܵܐ ܡܲܪܵܚܵܐ ܘܝܲܥܢܵܐ ܠܵܐ ܣܵܒܲܥ: (P Hab2:5) {mærrāḥā = “bold”; sbʕ = “to be sated”}
https://archive.org/search.php?query=%DC%95%DC%A9%DC%AA%DC%97%DC%92%DC%AB Qarahbaš Vol. 5 [1979] https://archive.org/download/unset0000auth_y8d4/unset0000auth_y8d4_orig_jp2.tar Vol. 5 (“Lesson 6”) [2008] https://archive.org/download/syriacreadingles0006frel/syriacreadingles0006frel_orig_jp2.tar Vol. 6 [1961, 1981] https://archive.org/download/unset0000auth_r1p4/unset0000auth_r1p4_orig_jp2.tar Vol. 7 [1968] https://archive.org/download/unset0000auth_b8f3/unset0000auth_b8f3_orig_jp2.tar Vol. 8 [1972] https://archive.org/download/unset0000auth_s1u7/unset0000auth_s1u7_orig_jp2.tar
mṭy = “to come, reach; to happen, occur”: ܡܛܐ ܙܰܒܢܐ ܕܦܐܪ̈ܐ = “the time for the fruits arrived” (Mt21:34)
teḏā (tæḏā) = “grass, spring”: L4:23
mæššḇā = “blowing, wind”: L4:23, Ac27:14
mṣæbbæṯ mṣæbbṯā (√ṣbt D) = “to adorn”
gæn(nə)ṯā pl. gænnè N §81: גִּינְּתָא pl. גִּינָּתָא
ʕāḇā = m. “forest” [soft B in CAL too now, which had a hard B in the past]
zæhyā = “shining, splendid”
The predicative participle “(they are) decorating” is in the feminine form, with the subject “gardens (f.) + forests (m.),” perhaps because the nearer word (“gardens” is immediately after it) is feminine, as if “the gardens are decorating, and also the forests are.” Seyame should be on this participle. ܡܨܰܒ݁̈ܬ݂ܳܢ and ܡܨܲܒ݁ـ̈ܬ݂ܵܢ (1Pt3:5 UK/NY)
yæsmā = jasmine: LS assumes it’s from Middle Persian (cf. pal yāsaman CPD97), while CAL questions that. — šny D = “to move around from place to place”
ܡܫܲܢܸܐ (Lk5:16)
šwær = “to leap, bound, spring, jump” — rqæḏ = “to dance” (rare in G, often ræqqeḏ D; curiously, C “to lament”) — ʕænā = “to answer”: ʕænnī D = “to raise (a shout or song); to sing in alternate parts; to sing a response, refrain” — ḥəlé, ḥælyā, ḥəlīṯā; ḥəlæyyā, ḥælyāṯā; like qšé
Both ḥælyā and bæssīmā mean “sweet”; it seems that √ḥly = “to taste sweet” as in “sugary; not bitter” while √bsm = “to smell sweet” i.e. “fragrant”
ḥār √ḥwr = “to look” ≠ ḥwær √ḥwr “to become white”: often with b-. ܚܘܪܘ ܒ̈ܢܰܥܒܐ = “Look at ravens” (Thomas194 / II-168)
zīwā = “appearance; splendorous appearance, beauty; shining, brightness,” said to be from Akkadian zīmu [AIOA113] “appearance” via Neo-Babylonian (NB) *zīwu (note: NB is a Babylonian form of Akkadian around 1000 to 600-or-500 BCE, roughly the same period as Old Aramaic; it does not mean the Neo-Babylonian Empire [c. 620–539], although 539 could be seen as the end year of it.) This word appears in Daniel 2:31 (splendor) and in 5:6 (appearance, face), both in BA and Pesh.
ṣwr = “to depict, form”
pāqæḥ = “flourishing” — bsm D = “to make cheerful, to sweeten” — rèḥā = m. “a smell”: pl. rèḥè, but usually rèḥ-ān-è with ān (N §74)
ܪܹܝܚܐ ܚܢܢ ܓܝܪ ܒܰܣܝܡܐ ܒܰܡܫܝܚܐ ܠܐܠܗܐ܉ ܒܰܐܝܠܝܢ ܕܚܳܐܹܝܢ܇ ܘܒܰܐܝܠܝܢ ܕܳܐܒܕܝܢ. (2Cor2:15⁎) — ḥāyā ḥāy(y)è pl. ḥāyèn OR ḥāʾèn (N §183 (7))
ܡܛܠ ܕܪܝܚܐ ܒܣܝܡܐ ܒܡܫܝܚܐ ܐܺܝܬ̥ܰܝܢ ܠܐܠܗܐ. ܒܗ̇ܢܘܢ ܕܡܫܬܘܙܒܝܢ. ܘܒܗ̇ܢܘܢ ܕܐ̇ܒܕܝܢ. (2Cor2:15⁎ H)
ܫܰܘܙܶܒ = “to save” — related to Akkadian ezēbu (PS *ʕazāb) = “to leave”, whose causative is marked with Š- (ša or šu?) just like our C is marked with ʔa- or ha-; hence *šVzb = “to cause to leave; to spare, let go, save” and mušēzibu = “rescuer”, šūzubu = “saved” [cf. AIOA105] — so, our Shaphʕel and ʾEshtaphʕal ܐܶܫܬܰܘܙܰܒ = “to save oneself, escape; to be saved”: Perf. meštäwzæḇ meštäwzəḇīn (cf. ܡܸܫܬܵܘܬ݁ܦܝܼܢ = “participating” Ac2:42)
The active participles of ܦܩܰܚ (i.e. ܦܳܩܰܚ and ܦܳܩܚܐ) are used to mean “to be better” (lit. “to be flourishing”): ܠܡܸܦܛܰܪ ܪܓܝܓ ܐܢܐ܉ ܕܥܰܡ ܡܫܝܚܐ ܐܸܗܘܹܐ. ܘܗܕܐ ܛܒ ܦ̇ܩܚܐ ܗ̱ܘܬ ܠܝ. = “I wish to leave, so that with M I may be. And that would be much better for me.” (Phil1:23)
ʾumməṯā = “people, nation” — māṯā = “native land”
dāṣ (dwṣ) = “to exult, leap for joy”: duṣ Imperat. as in Lk6:23 [BTW, I noticed that it was a bit difficult to point ܢܒ̥ܺܝ̈ܶܐ in ES (Syrn). NY makes it ܢܒ݂ܝܼ̈ܐ while Mosul (1891) makes it ܢܒ݂ܝܹ̈ܐ. In theory one could write this as ܢܒ݂ܝܼܹ̈ܐ]
zäwʕā = “movement”
The first half of the final line only has 6 syllables. One possible way to make it 7-syllable would be to use bḡäw gænṯā “within the garden” or bḡäw gænnè “within the gardens” instead of b-ḡænṯā “in the garden”.
The plural of ʾumməṯā is usually ʾem(mə)wāṯā, ʾem(mə)wān [N §146], where ŭ is dissimilated to ĕ in frornt of w [Br. Gr. (1960) §62d]
ܘܩ̣ܳܡ ܝܫܘܥ܂ ܘܰܦܩܰܕ ܕܢܸܩܪܘܿܢܳܝܗܝ. ܘܰܩܪܵܐܽܘܗܝ ܠܣܰܡܝܐ܂ ܘܐ̇ܡܪܝܢ ܠܗ. ܐܸܬܠܰܒܰܒ [ܐܶܬܠܰܒ̱̊ܒ̥*1]܁ ܩܘܡ܁ ܩ̇ܪܐ ܠܟ.܀
ܗܘ ܕܝܢ ܣܰܡܝܐ ܫ̣ܕܹܐ ܠܒܳܫܗ܉ ܘܩܳܡ ܐ̣ܬܐ [ܐ̣ܙܠ*2] ܠܘܬ ܝܫܘܥ.܀ ܐ̇ܡܪ ܠܗ ܝܫܘܥ. ܡܳܢܐ ܨ̇ܒܐ ܐܢ̱ܬ ܐܸܥܒܸܕ ܠܟ.
ܗܘ ܕܝܢ ܣܰܡܝܐ܂ ܐ̣ܡܪ ܠܗ܂ ܪܰܒ̊ܝ܂ ܕܐܸܚܙܹܐ.܀ (Mk10:49–51⁎) {*1 CAL/UK, *2 NY}
—
qrā √qry: *neqr(ə)yun > neqrón(-āy/è), like neqṭ(ə)lun neqṭ(ə)lun-āy/è:
in OS-S ܢܶܩܪܒܘܿܢܹܗ (neqrəḇónè = neqrwónè ?) instead of neqrónè
—
qräw (=WS qraw, ES qrāw): qräʾūy OR qrä(w)ūy (N §40G, §192; Muraoka §68j)
—
læbbeḇ D = “to encourage”: ʾeṯlæbbæb Dt = “to encourage oneself, to be encouraged”
Imperat. ʾeṯlæbbæb (=Perf. 3ms), WS ʾeṯlæb(bə)ḇ (N §163)
—
ṣābè ʾæt ʾeʕbeḏ = “you wish [that] I will do”: The impf. appears with this sense [future],
even when the dependence is not plainly expressed
(N §267);
in his answer, [ṣāḇè nā] d-eḥzè, the dependence is explicit.
ܝܺܨܶܦ often takes ܕ (N §209B): “to be concerned for that which is of” i.e. “to be concerned about”; or ܕܝܠ (N §225B).
2018-11-20 This often feels like のことを in Japanese, as in 彼のことを気にする・大切にする as opposed to 彼を気にする・大切にする.
(1) ܚܪܶܒ (e/a) = “to become wasteland, to be destroyed”; C “to devastate, to destroy” — probably from PS *ḫrb (*ḫarāb), attested as Akk. ḫarābu: خَرَبَ *1 = tr. “to devastate” (?), Ugarit. ḫrb = “to be dry”, חָרַב = “to be destroyed, to dry up” — a Peshitta example: ܟܠ ܡܰܠܟܘ ... ܬܶܚܪܰܒ (Mt12:25, mælkū abs. of mælkūṯā, N §76)
(2) ܚܪܰܒ (a/ó) = “to slay (?)”: LS3 says this is from PS *ḥrb, as in ܚܰܪܒܐ = “sword, destruction” m. rarely f. (N §87), حَرْب = f. “war”, חֶ֫רֶב = f. “sword”, also, according to wikt, there is a neat Ugartic version, ḥrb = “sword” (two ḫ/ḥ witnesses — both Arabic and Ugaritic have ḫ and ḥ, with which (1) *ḫrb and (2) *ḥrb are differentiated).
(2a) ܚܪܰܒ (a/ó) = “to destroy”: according to CAL/LS3, this is the transitive version of (1). — a Peshitta example: ܚܳܪܶܒ ܗܘܹܝܬ ܠܗ̇ (ܥܕܬܗ ܕܐܠܗܐ) (Gal1:13)
CAL assumes with an iffy tone that (2) is a transitive variant of (1):
It is clear that there is a peal verb with these consonants meaning "to slay." and using the transitive thematic vowel pattern. Whether this is really a denominative from "sword" rather than simply a transitive variant of ḥrb "to be wasted" is by no means so clear. We assume the latter, but the difference in thematic vowel and, perhaps of greater significance, the difference between the participles ḥreḇ "lying in waste" and ḥrīḇ "slain" show that the distinction was clearly maintained, at least in Syriac. Note, however, the passage cited from P Jos10:28 sub peal meaning #3 in ḥrb #1, where the verb governs both a city and a person as its direct object.
*1 There is a typo in LS2, where this word is written *خَرِبَ, possibly confusion with a form belonging to (2), حَرِبَ = intr. “to be angry”.
#1 Perhaps related to
dukkānā (CAL)
i.e. דּוּכָנָא (Jastrow)
= “dais, platform” JLAtg, PTA, etc. Almost certainly from Akkadian (from Sumerian!) da/ukkānnu, "a small chamber or cell"
(CAL)
2018-05-31 This might be dukkōnā “a small place” i.e. “booth”, a diminutive (N §131) of dukkā.
#2 ʾāḏšā = εἶδος = “that which is seen; form; kind, class”:
though some have argued that it is a native Semitic word
(CAL).
ܐܳܪܫܐ sometimes means “fruit”: according to Jess. its origin is ellipt. for
ܐܳܕ̈ܫܹܐ ܕܫܰܢ̄ܬܐ = “various kinds [of fruits] of year (i.e. the seasons)”
—
ܐ̇ܡܪܢܐ ܠܟܘܢ ܕܡܢ ܗܫܐ ܠܐ ܐܸܫܬܹܐ ܡܢ
ܐܳܕܫܐ ܗܢܐ ܕܰܓܦܸܬܐ. ܥܕܰܡܐ ܕܬܹܐܬܹܐ ܡܠܟܘܬܐ ܕܐܠܗܐ. (OS-C Lk22:18⁎): dæ-ḡəp̄ettā = “vine”
—
ܨܒܹܝܬ ܕܹܐܬܹܐ ܠܘܬܟܘܢ ... ܕܐܦ ܒܟܘܢ ܢܗܘܐ ܠܝ ܐܳܕܫܐ
= “I wanted to come to your place so that, also in you guys, fruit would be for me (=so that I might have some fruit among you)” (Rom1:13)
ܐܰܪܡܰܘ ܡܨܝܕܬܟܘܢ ܡܢ ܓܰܒܐ ܕܝܰܡܝܢܐ ܕܰܣܦܝܢ̱ܬ̊ܐ = “you guys, throw your net {mṣī(t)tā} from the side of the right of the ship” (Jn21:6)
-tā of šʕṓṯā (Qrh. šæʕṓṯā: cf. vol. 3, L. 30) is hard in CAL⁑, as שַׁעַוְתָּא — ܫܥܘܼܬ݂ܵܐ (P Is64:1(2), London 1913) — ܫܥܘܿܬ݂ܵܐ (P Jer8:22, ibid.) = “balm, ointment”
#3 bazzāzā = “dealer in cloth” from بَزَّاز = “draper, cloth merchant”: Neo-Syr [bæzɑːz] (Maclean29a)
#4 baqqāl = “gardener” (LS2/LS3/CAL) ⟦ŏrĭtor⟧, from بَقَّال = “(green)grocer”: Neo-Syr [bʌqɑːl] = “fruit-seller, grocer” (Maclean37a), from Arabic (see above)/Turkish (bakkal)
#5 yærqōnè = “vegetables”, pl. of yærqā, enlarged with -ān (N §74 fn3), which was changed into -ōn (N §44).
ܐܶܒ̊ܐ = “fruit”: pl. ܐܶܒܳܢ̈ܐ (N §74), often ܐܶܒ̈ܒܳܢܐ
#6 bær-quqyā TS1-595; bærqūqāyā CAL/LS2/LS3 — LS2 states that this is from the [Byzantine] Greek word βερίκοκκα [sg. βερίκοκκον]. TS refers to πρεκόκκιον Cf. بَرْقوق “plum”: basically, from Lat. prae-coquō = “to be premature”. French abricot still has -b- from Arabic (English apricot is like French).
#7 Also, ܙܳܩܘܿܪܐ nom.ag.
#8 ܙܒܵܢܵܐ ܘܙܘܼܒ݁ܵܢܵܐ = “buying and selling, business” LS3-369a. (LS2-187b as Rabb[ula] 213 9)
ܟܘܬ̊ܝܢܗ ܕܝܢ ܐܝܬܹܝܗ̇ ܗ̱ܘܬ ܕܠܐ ܚܺܝܛܐ ܡܢ ܠܥܸܠ = “His tunic {OR (under)garment: fem. kuttīnā NY, CAL || kottīnā N §71, Mosul: perh. from akk or grc χιτών} was without being sewed {pass. pt. f. *ḥwīṭā > ḥīṭā} from above (from the top)” (Jn19:23)
ܘܡ̣ܢ ܒܬܪ ܬܠܬ ܫܢܝ̈ܢ܉ ܐܶܙܹܠ̱ܬ̥ ܠܐܘܿܪܸܫܠܸܡ (ܠܐܘܽܪܺܫܠܶܡ) ܕܶܐܚܙܹܐ ܠܟܹܐܦܐ. ܘܩܵܘܝܬ ܠܘܬܗ ܝܵܘ̈ܡܬܐ ܚܡܫܬܥܣܪ. (Gal1:18⁎)
ܘܰܐܝܟܰܢܐ ܬܘܒ ܕܰܗ̤ܘܐ ܒܝܵܘ̈ܡܬܗ ܕܠܘܿܛ: ܕܳܐܟ̥ܠܝܢ ܗ̱ܘܘ ܘܫ̇ܬܹܝܢ: ܘܙ̇ܒܢܝܢ ܘܰܡܙܰܒܢܝܢ: ܘܢ̇ܨܒܝܢ ܗ̱ܘܘ ܘܒ̇ܢܹܝܢ: (Lk17:28⁎) — nṣæḇ = “to plant”
ܐ̇ܡܪܐ ܗܘܬ ܓܝܪ܉ ܕܳܐܦܸܢ ܠܰܠܒܘܫܗ ܩ̇ܪܒܐ ܐܢܐ܂ ܚܳـܝܳܐ ܐܢܐ܇ (Mk5:28⁎) — ḥāyè, ḥāyyā (ḥāyā?) Part. (N §183 (7)) [pl. ḥāyèn/ḥāʾèn]: ܘܸܐܠܘ ܠܐ ܡܪܝܐ ܕܟܰܪܝ ܝܘ̈ܡܬܐ ܗܢܘܢ܉ ܠܐ ܚܳـܝܹܐ ܗܘܐ ܟܠ ܒܣܰܪ. ܐܠܐ ܡܛܠ ܓܒ̥ܰܝ̈ܳܐ ܕܰܓܒܐ܂ ܟܰܪܝ ܝܘ̈ܡܬܐ ܗܢܘܢ܀ (Mk13:20⁎) — gæḇyā, pl. emph. gḇæyyā (like qænyā: N §72) — ʾellū + Perf, & Part. + wā (N §375): with ʾellū lā accompanied by a noun, the idea of existence does not need to be expressly denoted (N §375C), i.e. “if the lord, who has shortened, were not [existing] (=if the lord were not shortening), this would be happening.” In this specific example, the original is «aorist indicative, & ἂν + aorist indicative», meaning “if he had not shortened, this would have happened,” although in Syriac there is no sharp distinction between unreal-present (breviō: breviāret) and unreal-past (breviāvisset).
2018-06-13 OS-S: ܘܐܠܘ ܠܐ ܟܪܹܝܢ ܗܘܘ ܝܘܡܬܐ ܗܢܘܢ ܠܐ ܚܝܐ ܗܘܐ ܟܠ ܒܣܪ. ܐܠܐ ܡܛܠ ܓܒ̈ܝܐ ܕܓܒܐ ܟܪ̈ܝܢ ܝܘܡܬܐ. — the Seyame on the second krèn p.p. (?) seems inconsistent. But we don’t have Seyame on yāwmāṯā either.
Daniel 2 is in SyriacL.php, etc.
Originally בֵּלְטְשַׁאצַּר (possibly “Bel will protect the king”) is the Babylonian name of Daniel, while the “king” in the story is called בֵּלְשַׁאצַּר (“Bel, protect the king!”). It seems that the two names are not clearly distinguished in Peshitta. In the actual history Belshazzar was not a king, but a crown prince. His father was Nabonidus, the last king of Neo-Bab, who would be defeated by Cyrus in October, 539 BCE.
#1 In this dialect (unlike in Syriac) there seems to be a vowel /ə/ after Š, i.e. not *Ye̊rūš-lèm; as this phrase is sometimes written בִירֽוּשְׁלֶם (4x in Ezra, 1x in Daniel); it’s probably not a mere typo of בִֽירוּשְׁלֶם (3x in Ezra).
Similarly, hēḵlā (hæykəlā) is commonly written with a ˈMèṯèḡ in BA, as if hē-ḵəlā.
This is a (no later than) Late Bronze Age borrowing into West Semitic from Akkadian ekallu < Sumerian e2. gal "palace, temple," as evidenced by the preservation of the initial consonant.
(CAL)
— That is, there must have been an older form of Akkadian /ekallu/ with *h- (or perhaps *ʕ-), something like *haykallu, because this word is either hay- or hē- in Arabic, Ugaritic, Hebrew and Aramaic (in other words, the CUNEIFORM SIGN E2 𒂍 was perhaps originally the sign for HAI or HE). According to ePSD: egal[palace], Sumerian e2gal / Akkadian ekallu were used in roughly 2500–1500 BCE. If the borrowing from Akkadian to West Semitic occured in 2500 BCE (Early Bronze Age), it might be that back then Arabic/Ugaritic/Hebrew/Aramaic were still one proto-language. Even if the borrowing was as new as 1500 BCE, perhaps Aramaic was not yet born (diverged) at that time. It’s a very old borrowing.
2018-06-11 ܠܐ ܬܸܩܢܘܿܢ ܕܰܗܒ̥ܐ܂ ܘܠܐ ܣܹܐܡܐ܂ ܘܠܐ ܢܚܳܫܐ ܒܟܝ̈ܣܰܝܟܘܢ. (Mt10:9⁎) — qny = “to acquire; to have”
#2 “chalk, whitewash, lime” Syr (CAL). According to LS2/LS3, this is from χάλιξ, χάλικος [ᾰ] (m. or f.) = “small stone; gravel, rubble, used in building” — gīr(ā) = “chalk, lime, plaster” Official Aramaic in general (in this verse, usually translated as “plaster”)
Suffixed plural nouns (or suffixed nouns in general) in BA are very similar to those of TgO. For example, from yom-ayyā:
yom-ay, yom-āḵ (Qr), yom-ˈohi, yom-ah (Qr); they are exactly the same as the corresponding TgO forms,
except “her days” would be yom-ˈahā with extra -ā in TgO [ref. Johns: A Short Grammar of Biblical Aramaic (1972), p. 13;
Lambdin, Huehnergard: An Introduction to the Aramaic of Targum Onkelos (2002), p. 21].
Based on that, I’m pretty sure that *ziw-ayyā (pl. of ziwā) + “his” is ziˈwohi (can be written with U+05BA HEBREW POINT HOLAM HASER FOR VAV), and not *zi-yo-hi.
שְׁנוֹ is ܫܢܵܘ (3mp), and שְׁנ֫וֹהִי is ܫܢܵܐܽܘܗܝ (+him).
bhl D bahhel = “to trouble”: Impf. *yəḇahhel *yəḇahhəlun > yə-ḇa-hɐ̊-lun (w. suf. -lun-neh) — Here, Imperfect seems strange as Aramaic (unlike w + Impf. in Hebrew).
qeṭrā = “knot, joint”
ḥæṣṣā = Syr “loin” — ḥrṣ in other dialects, e.g. חַרְצָא — Arabic خَصْر
šrī = “to loosen”: Gt ʾeštrī
burkā = fem. “knee” — hence, nqæš 3fp
2018-08-30 (1) According to LS2, this qeṭrē is pl. of qəṭærtā f.; but if so, the verb should be 3fp (=3ms) ܐܸܫܬܪܝ instead of 3mp ܐܸܫܬܪܝܘ. — (2) qeṭrā = “joint” and also “knot, difficult problem” as in 5:12. Both are used with √šry.
Short vowels before א and ר are lengthened(Rosenthal: A Grammar of Biblical Aramaic (1961), §20). Instead of -ayin, the ending would be -è(y)n in Syriac, and -an in TgO.
Sometimes a stand-alone word has both Zāqēp̄ Qāṭōn and Qaḏmā, where the Qaḏmā is called Me̊ṯīḡā (מְתִיגָה), which can be seen as a variation of ˈMèṯèḡ. The combination of ZQ and Me̊ṯīḡā is a variation of Zāqēp̄ Gāḏōl, and it may occur when there are 3 vowels (including e̊) in the word in question before the vowel on which ZQ is placed. Other examples include Dn2:44, 2:48. [ref. Zakef katon und Metiga | Metiga | Davis, Arthur (1900), p. 15 | Cantor Gastón's Website-Tutorial]
2018-06-24 “3 vowels” might be counted from the next vowel after the previous tone syllable; in Dn2:41, the word par-ze̊-ˈlā has ZQ+M even though there are only two vowels before ˈlā in that word (but 3, if -ṯāh from the prev. word counts): חֲזַ֔יְתָה פַּ֨רְזְלָ֔א
ZQ+Me̊ṯīḡā may occur when there are four vowels before ZQ, as in the above example (we̊-ʾar-ḵub-bā-ˈṯeh, OR possibly even we̊-ʾa-re̊-ḵub-bā-ˈṯeh). Another such example from Num13:20 is וְהִ֨תְחַזַּקְתֶּ֔ם = “you guys shall strengthen yourselves,” where Perf. 2mp (of Hithpaʕʕel; -tèm is our -tón) is used like imperative (G §106m).
ḥæylā = “force, strength”: abs. ḥæyl = ḥèl
lə-mæʕʕālu C Inf. like mæqṭālu (ʾæʕʕel C)
ʾærg(ə)wānā = “purple” — ܐܢ̱ܬܬܐ ܚܕܐ ܡܙܰܒܢܰܬ ܐܰܪܓܘܳܢܐ = “a woman, seller of purple [cloth]” (Ac16:14)
hæmnīḵā = “necklace” from Old Persian (ca. 600–400 BCE) [peo]
ṣäwrā = “neck” [older form ṣwʔr]
šlæṭ (a/a) = “to bear rule”: cf. “sultan” = سُلْطَان from ܫܘܠܛܳܢܐ (s1=š in Aramaic, s in Arabic, but both are written like “w”)
In BA, it is said that taltā/taltī = “third ranking official”; it seems that Pesh. says, “shall rule over the kingdom, one-third [of it],” except it doesn’t simply say “shall rule over one-third of the kingdom” (nešlæṭ b-ṯulṯā d-mælkūṯā). It might mean, “shall rule the kingdom [as] one of the three rulers.”
*haʕʕālā > hanʕālā, hèʕālā = Syr. mæʕʕālu
(Mūnaḥ+ZQ on one word) If a word with ZQ has a ˈMèṯèḡ on its first syllable, that ˈMèṯèḡ may change into Mūnaḥ, resulting in a word with two accent marks:
This does not happen, however, if the ˈMèṯèḡ is on the first vowel of the word, and if the preceding syllable (i.e. the last syllable of the previous word) has a Pašṭā accent.
Ref. Davis (1900), p. 14 | Zakef katon und Munach auf einem Wort [More examples]
Re̊ḇīa̭ʕ: If two connected words precede, both having Mūnaḥ, and if the former has a slightly distinctive sense, then it has Mūnaḥ Le̊ḡarmeh (ML). Sometimes the normal Mūnaḥ is preceded by Geršayim and sometimes by Geršayim and ML. (ibid. p. 18)
The final sub-section of Re̊ḇīa̭ʕ or ML may be ˈGereš [ˈGèrèš in G §15f], Geršayim, or so-called ʾAzlā (aka Qaḏmā we̊-ʾAzlā; visually looks like ˈGereš with Qaḏmā). If the word to take one of those three accents is an oxytone, and preceded by a connective word, ʾAzlā is used; if the word is an oxytone, but not preceded by a connective word, Geršayim is used; otherwise (i.e. if the word is not an oxytone), ˈGereš on its own may be used. Somewhat confusingly, ˈGereš on its own can be preceded by Qaḏmā (as in Dn2:9, 2:45). (ibid. pp. 19, 22–26)
Maybe this means that although Q+ʾAzlā looks exactly like Q+ˈGereš, these two are different melodies. On the other hand, ˈGereš may be used truly on its own, without Qaḏmā (as in Dn5:17).
תְּ֠לִישָׁא גְדוֹלָה is a non-final subdivision of the same level.
Memo: a new scan of OT London 1913
Reprinted from the Urmiah edition of 1852
https://archive.org/details/oldtestamentinsy00lond 500 ppi, 2010 scan “insy00”
https://archive.org/details/oldtestamentins00lond 500 ppi, not optimal but pretty good;
“ins00” 2014 scan
https://archive.org/details/theholybibleoldt0001anon 300 ppi, a bit blurred, yet somewhat
better in a few respects, 2018 scan
khl = OA, arc-EG, Dan “to be able” (= ykl)
mikrē & *haydāʕā (> hōḏāʕā) inf. = almost identical to TgO form
Firm Mèṯèḡ: on a long vowel + vocal šəwā + tone syllable — technically, though, the šəwā in עָֽלְלִ֫ין is not vocal (at least in Syriac); it might be that the first L got a short vowel here, before the second L, due to ad-hoc melody-related reasons.
Ordinary Mèṯèḡ: always added to the final open syllable followed by a hyphen (לָֽא־כַהֲלִ֫ין), when the next vowel (“a” in this example) is toneless.
dællæḥ D = “to trouble”: *ʾeṯdællæḥ > ʾeddællæḥ Dt = “to perturbed” — šny: šænnī D = “to change”: ʾeštænnī Dt — blhy: bælhī Quad = “to terrify”: ʾeṯbælhī = Quad T “to be terrified”
The Aramaic word śaggī has s2 in older dialects, including BA. *bahhel > *bahel D = “to trouble, to frighten”: Dt Part. *miṯbahhal > miṯbāhal (cf. Alger F. Johns, p. 7, no. 3, 8c) — zīwā, pl. *zīwayyā, +suf. zīˈwohī (?) — šny, Part. m. pl. šānayin (Syr. would be šānē(y)n) — šbš D = “to confuse”
miš-ta-bbə-šīn (OR mīš-?) — maybe a melody-related Meṯeḡ? Not *mī-šə- since the following T is hard.
mæštəyā (Jewish mištəyā) = “drinking; feast” — räwr(ə)ḇānäw > räwḙrḇānäw
2018-07-18 ܚܫܳܡܝܬܐ ܥܒܰܕ ܗܘܐ ܠܪܘܪ̈ܒܢܘܗ̱ܝ = “he had made a supper to his great ones (nobles, etc.)” (Mk6:21) — ܡܠܟ̈ܐ ܘܪܘܪ̈ܒܢܹܐ = “kings and great ones” (1Ti2:2)
ܠܘܼܩܒ̥ܰܠ prep. from *qůḇæl (*læ-qůḇæl > *lu-qůḇæl > luq(ə)ḇæl: Br (1960) §52 Anmerkung 1), as in ܠܐ ܬܩܘܡܘܼܢ ܠܘܩܒ̥ܰܠ ܒܝܫܐ = “you guys should not stand up against an evil one” (Mt5:39) — as such, the Jewish version is prob. lɔ-qɔ̊ḇēl, though lā-qɔ̊ḇēl (=lɔ̄-qɔ̊ḇēl in Tiberian) is not unthinkable.
dlæḥ a/a neḏræḥ = “to stir up”: D dællæḥ = fig. “to trouble”: nḏælləḥun(āḵ)
šny: Dt ʾeštænnī neštænnón = “to be changed”
ܫܡܝܥ ܠܢ܉ ܕܐ̱ܢܳܫܝ̈ܢ ܡܸܢܢ ܢ̣ܦ̥ܰܩܘ ܘܕܰܠܰܚܟ̥ܘܢ ܒܡ̈ܠܹܐ܉ = “it is heard by us that certain persons from us went out and troubled you guys with words.” (Ac15:24) {dællæḥ-ḵón is used instead of dælləḥu-ḵón in P and H: see N §186}
אֲמֶ֫רֶת = a peculiar form in BA, apparent segholate (Johns 52 [XI, 10]): TgO אֲמַ֫רַת (Gn16:13)
bhl D (bahhel) = “to trouble, frighten”: Impf. 3mp *yəḇahhəlun (≈TgO/Syriac), but +suf. -luḵ instead of -lunnāḵ/lunāḵ, possibly -lu (w/o -n, Jussive 3mp) + -(ā)ḵ
raʕyōnā BA JLAtg = syc. reʕyānā: רַעְעוֹנָךְ for רַעְעוֹנָיךְ pl. (See Dn2:29)
ʾištannon Dt Impf 3mp: ʾištanno = Jussive
næhhīrūṯā f. from næhhīr adj.
sukkālā v.n.D (nōmen actiōnis, type Quṭṭālā N §117), √śkl
*śæggīʔā *śæggīʔè; *śæggī(ʔ)ṯā *śæggīʔāṯā
ʾeškæḥ/ʾeškəḥæṯ G, ʾeštəḵæḥ/ʾeštæḵḥæṯ Gt
סֶגוֹל֒
or
סְגֽוֹלְתָּא֒
is sometimes explained as the end of the first section of a three-section verse [Davis (1900), §22].
More commonly, it is said that it’s a strong second-level disjunctive,
marking the end of a subsection of the first semi-verse.
G §15f states that it marks the fourth or fifth subordinate division, counting backwards from ʾAthnâḥ
(e.g. Gn I7.28).
Here “the fourth or fifth” seems to refer to a meaning-wise division
rather than a formal cantillation division;
if one counts formal divisions, it would be the third (counting backwards from ATN)
in a phrase like
SGL(3)-TIP(2)-ATN(1) [e.g. Gn1:28],
or it is the fourth in a phrase like
SGL(4)-ZQQ(3)-TIP(2)-ATN(1) [e.g. Gn48:16],
or it is the fifth in a phrase like
SGL(5)-ZQQ(4)-ZQQ(3)-TIP(2)-ATN(1) [e.g. Gn1:7].
More generally, such a “formal” number of SGL equals to the number of second-level disjunctives (usually ZQQ)
between (α) the SGL itself and (β) the final second-level disjunctive before ATN (usually TIP),
both inclusive, plus 1.
Wikipedian spellings of SGL, such as
סֶגּוֹל (with a Dagesh)
or
סְגוֹל (with a Sheva),
may not be accurate.
זַרְקָא֮ is called
צִנּוֹר in the three poetic books, both being a disjunctive (distinctive).
Their Unicode name is U+05AE HEBREW ACCENT ZINOR.
On the other hand,
צִנּוֹרִ֘ת is a conjunctive used in the three books (e.g. Ps2:7).
In Unicode it’s incorrectly called U+0598 HEBREW ACCENT ZARQA [propely ZARQA should have been the name of U+05AE above].
See Unicode Technical Note #27
Known Anomalies in
Unicode Character Names.
Some feminine nouns end in -u in the absolute state: מַלְכוּ — const. מַלְכוּת — emph. מַלְכוּתָא [Eric D. Reymond, p. 35]. This is exactly like ܡܰܠܟܘ — const. ܡܰܠܟܘܬ — emph. ܡܰܠܟܘܬܐ [N §76]. Hence, nahhīrū(ṯā); śɔḵləṯānū(ṯā) = śuḵləṯānū(ṯā)
הִשְׁתְּכַח [Dn6:24, Ez6:2] is quite regular, practically the same as ܐܶܫܬܟ̥ܰܚ [Lk9:36, etc.]; except it may be written הִשְׁתֲּכַח [Dn2:35], which suggests a possible merger of ḵ /x~χ/ and ḥ /ħ/.
ܐܶܫܬܰܟ̥ܚܰܬ̥ [Mt1:18], on the other hand, is הִשְׁתְּכַ֫חַת in BA; that is, before the final T (ṯ or t), a segholate of type Hiṯqəˈṭèlèṯ or Hiṯqəˈṭalaṯ may occur instead of Hiṯqaṭlaṯ, especially in Lamedh Laryngeal verbs (Johns, X, 4-E; IX, 3).
ܡܰܢܘ ܟܰܝ ܐܝܬܘܗ̱ܝ ܥܰܒ̣ܕܐ ܡܗܰܝܡܢܐ ܘܚܰܟܝܡܐ܉ ܕܐܩܝܡܗ ܡܳܪܹܗ ܥܠ ܒܢܝ̈ ܒܝܬܗ܇ ܕܢܶܬܶܠ ܠܗܘܢ ܣܰܝܒܳܪܬܐ ܒܙܰܒܢܳܗ̇. — hæymen Paiel = “to believe”: mhæymənā from (act. pt.) mhæymen = “believing” OR (pass. pt.) mhæymæn = “being trusted” — bær bæytā = “member of a household; slave, servant” — sæybārtā N §23E, CAL, LS: sæybærtā NY, Jess.
Τίς ἄρα ἐστὶν ὁ πιστὸς δοῦλος καὶ φρόνιμος, ὃν κατέστησεν ὁ κύριος αὐτοῦ ἐπὶ τῆς θεραπείας αὐτοῦ τοῦ διδόναι αὐτοῖς τὴν τροφὴν ἐν καιρῷ; — δοῦλος = “born bondman or slave” (opp. one made a slave) — φρόνιμος = “in one’s right mind; sensible, prudent” — θερᾰπείᾱ = “service, attendance; (in collective sense) body of attendants”: other versions have οἰκετείᾱς = “household of slaves; slave population” — τοῦ διδόναι = neuter singular article + (pres.) inf. (genitive of purpose): others have aor. 2 inf. δοῦναι [aor. 1 of δίδωμι is used only in ind. (ἔδωκα, etc.); aor. 2 is used in pl. ind. and moods. (e.g. ἔδομεν = “we gave”)]
ʾuḥd(ə)ṯā, also ʾuḥæḏ(ə)ṯā = “riddle” N §103 — ʾḥd = “to hold, take; to undertake; to pose (a riddle)”: ܘܐܸܡܲܪ ܠܗܘܿܢ ܫܸܡܫܘܿܢ: ܐܵܚܹܕ ܐ݇ܢܵܐ ܠܟ݂ܘܢ ܐܘܼܚܲܕܬ݂ܵܐ (P Ju14:12), ܒܲܪ ܐ݇ܢܵܫܵܐ: ܐܲܚܘܿܕ ܐܘܼܚܲܕܬ݂ܵܐ (Ezk17:2) — in BA, it says “to show (explain) riddles” [Daniel is the solver], while in P it says “to pose riddles” [he is the asker].
šry G = “to loosen, untie; to open”: “to interpret, solve” — qeṭrā = “knot; difficult problem” — šmy D
mekkḕl = “therefore; so then”
In ES ܢܚܵܘܹܐ (used in Dan2:15) is not uncommonly written ܢܚܵܘܸܐ (more info).
ܠܐ ܐܳܚܹܕ ܘܰܡܩܝܡ ܠܗ = “Does he not take hold of it and lift it up?” (Mt12:11)
ܗܹܪܘܕܸܣ ܐܸܚܰܕ ܗ̱ܘܐ ܠܝܘܚܰܢܳܢ = “Hèródes had arrested Yóḥænnās.” (Mt14:3)
ʾa-ḥɐ̊wā-yaṯ = const. of (h)a-ḥɐ̊wā-yā, C inf. of ḥawwī “to show”: wa- in front of ʾa- seems unusual (never occurs in Syriac). The MT vocalization clearly shows that it can’t be waḥ(ə)wāyā à la Syriac. However, it could have been simply w-ʔa- (instead of wa-ʔa-), if keeping the consonant ʔ was that important.
ʾaḥīḏān fem. pl. = Syc ʾuḥdān (ʾuḥdəṯā)
mišārē = *mišarrē D pt.
The verb “was found” is feminine, possibly because śɔḵləṯānū is feminine, the six words following it being parenthetic. Also, it might be that what was found in him was seen as one abstract fact. Some read mišrē (G inf.) instead of mišārē, and as another possibility, this infinitive could be treated as feminine too. Either way, it feels a little awkward that the seemingly parenthetic six words (verb + object, 3 times) are mixture of participle(s) and infinitive(s), unlike the Syriac version (where participle + object is repeated 3 times for this part).
śwm (=Syc sām) “to put, to set” is used, while in P it is šmy “to name”
ܘܣܳܡ ܐܝܕܗ ܥܠܝܗܘܢ܂ ܘܐ̣ܙܠ ܡܢ ܬܰܡܳܢ܀ (Mt19:15⁎)
ܬܐ ܣܝܡ ܐܝܕܟ ܥܠܝܗ̇܂ ܘܬܸܚܹܐ. (Mt9:18)
ܘܫܰܡܝ ܠܫܸܡܥܘܢ ܫܡܐ܂ ܟܐܦܐ. (Mt3:16⁎)
This רְבִ֗יעַ section is divided into six, by פָּזֵ֡ר (four of them) and one גֶּ֜רֶשׁ (or גֵּ֜רֵשׁ) aka אַזְלָ֜א — or into seven, if we count מוּנַח לְגַרְמֵ֣הּ ׀. Meaning-wise, this Mūnaḥ Ləḡarmēh is weakly sub-dividing the second sub-phrase, דִּ֣י ר֣וּחַ ׀ יַתִּירָ֡ה = “(because of the fact) that a spirit | [which was] extraordinary, (and so on were found in him).”
The word רְבִ֗יעַ seems to have been from רְבִיעִ֫י that is ܪܒ̥ܝܥܳܝܐ.
šḇīṯā = “captivity”
ܕܲܝܗܘܼܕ݂ ES = ܕܺܝܗܽܘܕ̥ N §43E: also in BH, like לִֽיהוּדָה (G §24c, §102d); and in BA, לִיהוּד (Ezra5:8)
ܐ̇ܡܪܝܢ ܬܠܡܝ̈ܕܐ ܒܰܝܢܰܝ̈ܗܘܢ. ܠܡܐ܈ ܐ̱ܢܫ ܐܰܝܬܝ ܠܗ ܡܕܡ ܠܡܹܐܟܰܠ܉ (Jn4:33⁎)
huʕʕal (Rosenthal §164) Hu/op̄ʕal
ܡܳܢܵܘ ܗܢܐ ܕܫ̇ܡܥ ܐܢܐ ܥܠܝܟ = “What is this that I’m hearing about you?” (Lk16:2)
ܡܰܢܘ ܕܝܢ ܗܢܐ܁ ܕܗܠܝܢ ܫ̇ܡܥ ܐܢܐ ܥܠܵܘܗ̱ܝ = “But who is this, about whom I hear these things” (Lk9:9)
ܫ̇ܡܥ ܗܘܐ ܥܠܘܗܝ ܣܰܓܺܝ̈ܳܐܬ̥ܳܐ = “He was hearing, about him, many things” (Lk23:8)
ܐܶܫܡܰܥ ܥܠܰܝܟ̊ܘܢ܇ ܕܩܳܝܡܝܢ ܐܢܬܘܢ ܒܰܚܕܐ ܪܩܚ = “I will hear about you guys that you guys are standing in one spirit” (Phil1:27)
ܫܳܡܰܥ ܠܢ ܥܠ ܡܕܡ ܕܫܳܐܠܝܢܰܢ ܡܢܗ = “He hears us about the thing which we ask from him” (1Jn5:15)
ܚܰܘܝ = 3rd-Y with a consonantal W in the middle (N §179C): e.g. nəḥäwwē, nəḥäwwōn
*haydāʕā (*hawdāʕā) > hōḏāʕā AND -ūṯ + suf. — there Syriac counterpart are mäwdāʕū AND mäwdāʕūṯ- (see P Dan5:15a).
פְּשַֽׁר־מִלְּתָ֖א — the ˈMèṯèḡ marks the secondary accent of the phrase, as the word-level accent has been lost due to the Maqqāp̄. G §16h classifies this Meteg as “euphonic,” stating that it is protecting the syllable-closing consonant (R, in this case) so that the phrase won’t become something like *pəšaə-milləˈṯā. Also, note that in Unicode, METEG comes before SHIN DOT when normalized.
ܚܳܪ ܒܗܘܢ ܝܫܘܥ܂ ܘܐ̣ܡܪ ܠܗܘܢ. ܠܘܬ ܒܢܰܝ̈ܢܳܫܳܐ ܗܕܐ ܠܐ ܡܸܫܟܚܐ. ܠܘܬ ܐܠܗܐ ܕܝܢ ܟܠܡܕܡ ܡܫܟܚܐ. (Mt19:26⁎) — meškḥā quasi-C fem. pt. Cf. N §201
ܚܠܳܦ ܢܰܦܫܝ̱ ܨܵܘܪܰܝ̈ܗܘܢ ܝܰܗܒܘ = “for myself (my life) they surrendered their necks” (Rom16:4)
ܘܐܸܬܪܰܚܰܡ ܥܠܘܗܝ. ܘܰܪܗܸܛ̣ ܢܦܰܠ̣ ܥܠ ܨܵܘܪܗ = “and he showed mercy to him, and ran and fell on his neck” (Lk15:20)
√ykl (e/u): Impf. *tiykul > tikkul (A.F.Johns: XI-4A) like ܬܸܕܰܥ (√ydʕ)
pšr = “to dissolve (melt)” as in ܘܡܵܐ ܕܚܵܡܵܐ ܗ݇ܘ̣ܵܬ݂ ܫܸܡܫܵܐ ܦܵܫܲܪ̇ ܗ݇ܘ̣ܵܐ (Ex16:21) — ḥāmmā pt. f. √ḥmm — šemšā m. or (rarely) f.
On 2018-05-31, after checking Aramaic ʾāʕā (PS *ʕiṣ́, Geʿez ʕĕṣ́) in Dn5:4, I got interested in this and started learning the Ethiopic alphabet again, this time rather seriously. See also: Ethiopic (2013, 2015); Amharic (2014); South Semitic (2013)
With WashRa, typing cost is number_of_letters x 2. For the above two examples, the required strokes will be “L E, B E” and “L Y, L I, T E” respectively, simple and clean. With IME, you may have to type more keys. While you can still type ləb in 4 strokes (L SPACE, B SPACE), lelit costs 6 strokes (L I E, L I SPACE, T SPACE).
Confusing guys: ለሰስ — Lä looks like λ, with the head part slanted. The tick of Sä is not slanted, facing directly above. Sə is like Lä, but the head part and the right leg are connected less smoothly, somewhat zigzagging. Also, while Lä is roughly V-shaped, Sä/Sə is U-shaped.
2018-06-14 [Added to Wikt @ 2018-06-13] ሠላሳ (śălāsā) = ܬܠܬܝܢ
2009 Scan (Jpeg)
2018 Scan
ቀደሰ (qäddäsä) = I. (Root), 2. (Intensive) i.e. our qæddeš D:
qədūs (qəddūs ?) is part. and adj. (cf. Mercer 68–69), should be our qæddīš
https://archive.org/details/lexiconlinguaeae00dilluoft 2009 https://archive.org/details/lexiconlinguaeae00dill_0 2018 The 2018 scan is not very good either, but at least it’s not blurred. The sample image above was saved as a 4-color PNG. Unlike in the 2009 scan, the dagesh dot and the Syriac vowel sign for “e” are clearly visible.
Geʿez ă vs. ā (aka. ä vs. a):
am), both are short and central, as in [ə ~ ɜ] vs. [ä], where ă is a little narrower, raised to near-mid (ref. Amharic vowel chart), relaxed and ɛ-colored (File:Addis Abeba.ogg; it seems that ă in ʔă is not pronounced like that). What is written as ā (a) is [ä] i.e. an open [ɐ], while what is written as ă (ä) is NOT [ä] but higher.
The homophonic equivalence of the first and sixth [sic: READ fourth] orders of the Ethiopic lone vowels, both in the pharyngeal and glottal, are a complication for mnemonic input methods./d/ is probably dental, sounding sharp and “metalic.” /ɜ/ could be said (not only ɛ-colored, but also) ʌ-colored.
The first-order letters አ, ዐ, ሀ, ሐ and ኀ are all read as if they had fourth a, not first ä order vowels, whilst ኸ is the only way of writing the sounds hä. If you want to write the sound ä alone there is a special letter ኧ, but this occurs in only one word in Amharic: ärä ኧረ, which means ‘Oh dear!’, as well as representing a hesitation ‘uh’, ä ኧ.— David Appleyard, Colloquial Amharic (2nd ed.), page 9.
ti), both are short, and central (?), practically the same as in Amharic.tig), both have the same quality, with different lengths, as in [ɐ] vs. [ɐː]. (ref. Omar M. Kekia)These additional letters are used:
am ti tig sgwti … /xʼ/, a soft version of /kʼ/? (sometimes written as /ʁ/)awn] (for simple q, and ቀ is not used? [ref]),
Bil(i)n [byn] (for some kind of ejective written qin this pdf), and Xamtanga [
xam] (for an ejective version of /q/ [ref]).
These three are Agaw languages of Central Cushitic.am (ti)am ti tig sgwam ti sgwam) ti sgwSometimes ኸ is used to represent the Arabic خ in loanwords but ከ is usually used in modern Amharic instead.(Help:IPA/Amharic)
am ti tig sgwam ti tig sgwam ti tig sgwam sgwmym (more)byn — the flag may be disconnected à la በ/ቨ (some fonts, e.g. Ethiopic WashRa, have disconnected glyphs); if it is connected with a short tick à la ደ/ጀ, then the ō-tick in ጎ (gō) becomes an ō-ring in
ጞ. This ō-ring may be directly connected to the flag (as in TUS and Abyssinica SIL), or it might have a short tick (Nyala).
In ti-ER, ሠኀፀ are unusued; they are there in ti-ET.
(ref. Mnemonic Ethiopic Keyboards)
IME is inconvenient when you want to type አ. One can type it by hitting [A] then [Shift]+[2].
The ring of ሔ sometimes doesn’t show good with Abyssinica SIL v1.500,
when the font size is 26–30px inclusive, especially 29px/27px.
For this reason, I tried some other fonts, including Ethiopic WashRa Bold (which has a similar, though not-so-obvious, problem for 28px/30px), and have changed CSS settings. Now Geʿez words in dt.sy3 are 32px instead of 29px, and modern languages (am/ti/tig) are shown with Nyala instead of SIL. I assumed Nyala was ugly since it’s a Microsoft font, but actually it is unexpectedly elegant.
| Px | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 |
|---|---|---|---|---|---|---|---|---|---|
| Abys. SIL | ሔ | ሔ | ሔ | ሔ | ሔ | ሔ | ሔ | ሔ | ሔ |
| GF Zemen | ሔ | ሔ | ሔ | ሔ | ሔ | ሔ | ሔ | ሔ | ሔ |
| Ethiopia Jiret | ሔ | ሔ | ሔ | ሔ | ሔ | ሔ | ሔ | ሔ | ሔ |
| Ethiopic WashRa | ሔ | ሔ | ሔ | ሔ | ሔ | ሔ | ሔ | ሔ | ሔ |
| Nyala | ሔ | ሔ | ሔ | ሔ | ሔ | ሔ | ሔ | ሔ | ሔ |
The leg of ሥ (śĕ) is left-sided, while the legs of ሦምሞ (śō/mĕ/mō) are in the middle. The other characters up to this point are relatively easy (followed by confusing r-series).
ዐሥሩ “ten (fem. indeclinable)” and ዕሥር “ten (fem. declinable)”: Dillmann §158, Merc70
ሦስት “three” [soost.ogg] = ܬܠܬܐ in Amharic
ስም “name” [sem.ogg] showing that Amharic ĕ (ə) /ɨ/ is a bit higher than [ɨ], near [ɘ]
ሳመ “to kiss” [saama.ogg] Amharic ă (ä) /ə/ is near [ɜ] while ā (a) /a/ is [ä].
These sound clips are based on amh_word-list_1987_02.wav from Amharic, the UCLA Phonetics Lab Language Archive (cc-by-nc-2.0).
ሸሞንተ (šämmontä) = ܬܡܢܐ in Tigrinya
Also, it is interesting to observe that both Syriac (at least ES) and Geʿez have similar sets of seven vowels:
2018-09-02 「せ」 ሥ は背中。 「猛」進 ሞ 真っすぐ。 「め」 ም は斜め。
2018-09-29 「挿」入 ሦ 真ん中。
2018-12-28 One could see ሞ as the left “q” part with a BIG ō-sign (as in ሎ).
For the sake of argument, I’m going to call the middle-horizontal stroke seen in ሉ ሑ etc. (as attached to ለ ሐ) Ethiopic ḍamma. Also, by Ethiopic kasra I mean the low-horizontal stroke seen in ሊ ሒ etc.
A few base letters, like ረ ደ ፈ, natively have a horizontal element that looks like an Ethiopic kasra, and such a base letter tends to take a horizontal line below in order to show the vowel ū. Notice that thanks to the added horizontal line, the “native kasra” will look like an Ethiopic ḍamma: ሩ ዱ ፉ. So anyway, that’s how ሩ (rū) looks like.
Now, when this kind of base letter wants to take its own kasra, it could have double-kasra (since it has a sort of kasra natively); in reality, this double-kasra will be kind of “folded” as a curled-up line (ሪ ፊ), except ዲ (dī) will get a real Ethiopic kasra.
The ā-form of such a base letter could be confusing, but as for ረ, its ā-form ራ (rā) looks like a half-circle version of ሬ (rē), that is, only the upper half of the small circle (showing ē) is attached to it. The other letters up to #10 (t-series) are relatively easy.
ተማሪ = (Amharic) “student” 
/tɜmari/ [From amh_word-list_1967_01, cc-by-nc-2.0, by The UCLA Phonetics Lab Archive]
ራስ = (Amharic) “head” ܪܝܫܐ
memo http://www.educationalfontware.com/open_font_license.html Geez Handwriting fonts - VERY cool! http://www.semiticroots.net/index.php?r=site/downloads OLD SOUTH ARABIAN Unicode fonts font names = “Qataban” and “Sabaic”
ቆ written from the top circle;
ቶ simplified (kind of shorthand)
2018-09-23 In some fonts (Abyssinica SIL, Nyala) the left hand of ቶ is smoothly connected to the ring part.
ኤስቶኒያ (ʾestoniya)
ኃ (ḫā) shows ā like ቃ ታ do, while ና (nā) is unusual, where ā is shown as a top, right, horizontal stroke*1. ን (nĕ) shows ĕ like ሕ ቅ ት do, while ኅ (ḫĕ) is unusual, where ĕ is shown as a curved (“broken”) stroke instead of the straight stroke in its base form (and in the other non-base forms). As for the remaining 10 letters (2 base + 8 non-base), the ḫ-series and n-series are very similar and relatively easy to remember.
*1 2018-10-03 The sign for ā consists in propping the letter with a
small perpendicular stroke, which is meant to give support and
continuance, as it were, to the ă contained in the letter […].
(5) Finally, ነ lets the lower portion
of its broken line stand for prop, and completes itself by assuming
a new line above, ና.
(Ethi. Gr. §14a)
ኀ and ኅ are confusable.
እኅው (ʔĕḫwĕ) = “brother” ܐܚܐ LLA765
አኀው (ʔăḫăw [ʔăḫăwĕ ?]) = “brothers”
እኅት (ʔĕḫt) = “sister” ܚܬܐ LLA766
አኃት (ʔăḫāt) = “sisters”
አንተ /antɜ/ = Amharic “you (m.)” [In Amharic, አ = ኣ See https://en.wikipedia.org/wiki/Help:IPA/Amharic]
እናንተ /ɨnnantɜ/ = Amharic “you guys”
2018-06-26 Both nā and nĕ are: base form + top horizontal stroke, which goes to the left in nĕ (just like ሕ ቅ እ),
and to the right in nā (the opposite direction).
2018-08-28 Both ḫă and ḫā are ウ-like, except: (1) the left horizontal line is slightly higher than the right horizontal line. (2) In ḫă, the downward line from the right top corner is straight; while in ḫā, it is straight for a while but then curved. — Ḫĕ is also ウ-like, and almost identical to ḫă, except the left top part is not horizontal but curved.
2018-12-19 ቡና (bunna, buna?) = “coffee” > بُنّ (bunnun)
(Try amh_word-list_1986_01 instead, as 1967_01 is not by a native speaker of Amharic.)
This is a very userful sample set, even though its IPA transcription is often incorrect. Among other things, this author (a student?) often thinks that the 1st and 4th orders ([ɜ] and [ɐ̞]) are the same, and their teacher (?), while commenting on a few other things, does not fix those mistakes either. Nevertheless, both from the audio recording and from the Amharic spellings given, the actual phonemes are usually very clear.
እ (ʔə) has a top, left, horizontal stroke, just like ሕቅትን.
ክ (kə) looks funny.
ዉ (wu) has a (near-)low, right, horizontal stroke, and one might think it’s wi. Also, it is confusable with ው (wə). The real wi is ዊ.
The Amharic word ውሻ (wɨʃa) = “dog” [am.wiki / Basic Am Dic 213a / La clé 88] is sometimes written ዉሻ (wuʃa). It is said that /ɨ/ is realized as [ʊ] after /w/ [IPA, p. 47], hence the alternative spelling is more or less justifiable.
ዎ (wo) is conceptually like
ሦ (śo) and
ሞ (mo), each of them having a left-slanted leg for “o”.
However, visually, the leg of ዎ (wo) looks like the leg of
ም (mə), rather confusing!
Note that wə is ው.
እርስዎ (ɨrswo) = Amharic “you (sg. polite)”
2018-12-21 አርዌ (ʔărwē: LLA743) = “beast” = አውሬ (awre) ≈ ܐܪܝܐ = “lion”
2020-01-26
![[PNG Image]](/image/2020/mos2omwo.png)
The leg of WO (or ʕO) is very slanted like that of MĔ.
The leg of ŚO is less slanted.
The leg of MO is least slanted (just a straight line extended from MÄ).
The lower stems of ዒዓዔ slightly stick out (↓) in several fonts.
In other fonts, they are connected smoothly to the previous stroke.
ዘ is H-shaped, except the right line goes slightly higher than the left line, and the horizontal line is slightly slanted.
The vowel ō of ዮ is shown like ሎ, except its horizontal stroke doesn’t have a small circle. You might think the vowel is ĕ, as in ውድ, but no, it’s ō.
ይ (yĕ) and ዶ (dō) are somewhat confusable. ይ itself is easy, as it looks like “e” or, better yet, the Russian “е”. One just needs to recognize that ዶ is a variation of ደ, and not of የ. Indeed the right part of ዶ is near-horizontal just like ደ, while the right part of ይ is curled! The ō of ዶ is shown similarly to that of ዎዖ.
2018-10-06 ኢትዮጵያ [it̪ʰ.jopʼ.yɐ̞] (audio 1986_01 #26) — ኦሃዮ /ohayo/ = “Ohio”
2018-11-20 (1) ደ/ድ (dă/dĕ) is pretty much like ወ/ው (wă/wĕ) [but የ/ዮ (yă/yō) is different, yō having an implied ō-ring]; ደ/ዶ (dă/dō) is somewhat like ወ/ዎ (wă/wō). — (2) ይ (yĕ) and ዶ (dō) are confusable. ዮ (yō) and ድ (dĕ) are confusable.
ገ vs. ግ is like ለ vs. ል.
ጎ is unusual, though somewhat like ቆ and ቶ, in that for ō something is added at the center top. Note that ጎ (gō) is not ኀ (ḫă) nor ኅ (ḫĕ) nor ን (ne).
ልሳነ፡ግዕዝ (lĕsānă [lĕssānă?] gĕʕĕz) = ܠܫܢܐ ܟܘܫܳܝܐ
ሞንጎመሪ (mongomäri) — ሞ not ም — ሪ not ረ.
(d) The sign for ō is twofold. According to one conception ō was an Ablaut of ā, and so was at first marked like ā; but a distinction was speedily introduced, according to which in the case of ō the prop was attached to the left side (ሖ ሶ ቦ ኦ ኮ ዎ ዖ ዞ ዶ ጦ ጶ ጾ ፆ), or in the middle (ሞ ሦ); with ፐ the same is to be signified by slanting the foot ፖ. According to another conception, […] ō, on account of its origin from u and w, has come to be denoted by a small ring applied to the upper part of the letter, — a sort of small ወ, (ሆ ሮ ቆ ቶ ኆ ኖ ፎ); with ሎ it is attached to the centre […]. But in the case of የ, to avoid attaching two rings together, a simple stroke put at the head (a kind of higher-placed ū-sign) appeared to be sufficient (ዮ); and similarly it seemed enough in the case of ገ to place a stroke perpendicularly on the upper line, which stroke, it may be, was originally meant to carry the small circle (ጎ).
Dillmann: Ethiopic Grammar (2nd ed), p. 29
ጠጰጸ are not very difficult. ሚጥሚጣ.
ፀ is like
ዐ, but simpler in form, for example in
ፂ as opposed to ዒ.
In many fonts, the u-sign of ፁ is attached to the point (very) slightly lower than the end point of the center bar,
although in the Nyala font, the sign is higher than the bar.
2018-09-29 ስጳንያ /spʼɐnyɐ/ = “Spain” — ጳውሎስ /pʼɐwlos/ = Παῦλος — ጠረጴዛ /tʼɜrɜpʼezɐ/ = τράπεζᾰ “table” — ኢትዮጵያ /it.yopʼ.(pʼ)ya/ = Αἰθιοπίᾱ — Note that θ/τ = ተ/ጠ, etc. just like ܬ vs. ܛ.
2018-12-22 The ĕ-sign in ጵጽ is like that of ውድ (while the similar-looking sign in ዮ is unrelated).
ፈረስ
= فرس (faras)
= “horse”
LLA1353 — cf.
ܦܰܪܳܫܐ “horseman”
[CAL: This word seems to have originally indicated the entire compound of horse plus rider, […] then later just a horseman even without his horse.
]
መጽሐፍ = مصحف (maṣḥaf) [= መጽሓፍ ? = መጽሃፍ ?] = “script” LLA1268
ሰይፍ = ܣܰܝܦܐ (sæypā) = “sword” LLA394
አፍ (ʾăf) = ܦܘܡܐ LLA808
ቀረፋ (qäräfa) = قرفة (qirfa) = “cinnamon” — cf. ܩܠܦܬܐ (qlāp̄tā) = “bark” [ቅርፍት (qĕrfĕt?) = “bark” LLA431]
ፉ (fū) and ፋ (fā) are very confusing. Depending on fonts, however, the two letters have at least one of the two important differences:
Geez Handwriting fonts, both letters have a similarly slanted leg — perhaps when handwritten, the downward hook (see #2) is the key (and only) difference.GF Zemen Unicode
and Code2000 — with those fonts, both letters have a similar downward hook.FreeSerif and
Abyssinica SIL fonts.
The Nyala font also has this difference, ever so slightly (ፉ፥ፋ).ፌብሩዋሪ
ፎርማጆ (formaǧo) = formaggio “cheese” — The WashRa KL has ጀ under [J], while it has the (historical) Me’en dh ዸ under [Shift]+[D].
ቱፋሕ (tufaḥ?) = تفاح (tuffāḥ) “apple” [ܚܰܙܘܪܐ]
2018-10-12 (1) ፊፌ are slight mods of ፈ. — (2) ፉ is like ሩ, but its leg is slanted. — (3) ፊ is like ሪ. — (4) ፋ is a bit like ራ, but more like ዋ. — (5) ፌ is like ሬ. — (6) ፍ is like ር; apparently based on ፉፋ. In many fonts, the leg of ፍ is vertical or near vertical, like that of ፋ and unlike that of ፉ. — (7) ፎ is like ሮ, and legless.
2020-02-04 The characters ፈፉፊፋፌፍፎ are difficult, but they become easier if you think that they are like ረሩሪራሬርሮ.
አውሮፓ (ʾäwropa) /ɐwropɐ/ — because ä is /ɐ/ not /ɜ/ after hḥḫʔʕ.
ዊኪፔዲያ (wikipediya)
ውክፔዲያ (wəkpediya, wəkəp-?)
ሰፕቴምበር /sɜptembɜr/
ኤፕሪል /epril/
ፖሊስ /polis/
ፓ፥ፖ could be confusable. ጰ፥ፐ are used in loanwords, while the original PS *p seems to be /f/ in Ethiopian languages (like in Arabic).
2020-02-05 ፐፑፒፓፔፕፖ are very similar to ተቱቲታቴትቶ except the last two.
Compared with 1967_01 by a non-native speaker (?), 1986_01 by an Addis Abeban sounds significantly different. Especially ä (ă) is [ɜ ~ ʌ] and not really ɛ-colored.
#5 ጠጣ [t̪ʼɜt̪ʼɐ̞] = “he drank” (ܐܶܫܬܝ ?): /ɜ/ and /ɐ̞/ (i.e. a wider /ɐ/) are not so different. /t̪ʼ/ is very sharp and crisp, sounds different from /t̪ʰ/.
#6 ጥቁር [t̪ʼəkʼʊr] = “black”
#7 ገደለ [ɡɜd̪d̪ɜl̪ɜ] = “he murdered” (?) = ܩܰܛܶܠ
#10 ሴት [s̪e(ː)t̪ʰ] = “woman”: e is narrow and rather long. Perhaps this length is coincidental, as the e in #1 ቤት is short.
Ugaritic ḥ 𐎈 and ṭ 𐎉 are near identical, except for one vertical stroke in the center; this is like ḥ ሐ and ṭ ጠ in Geez.
#11 ዘውድ [z̪ɜwd̪] = “crown”
—
the handwritten version looks like ዘዉድ:
Labialized ă, as in ኰ (kwă), is written with a vowel sign which looks like the ō-sign of ሎ (lō) — or that of ሮኆ (rō, ḫō), etc. At least in Amharic, this can be explained from the fact that, when following labialized consonants or /w/, the first-order vowel /ɜ/ (ä) is often retracted and rounded as [ɔ], which may sound more like /o/ and less like /ɜ/.
Hence ቈ ኈ ኰ ጐ — the ō-sign goes lower in ቈ, probably to save space.
In modern languages, we also have ቘ ዀ (Tigrinya, also rarely in Tigre?). Säbat Bet Gurage uses the same ዀ (ref. n2747, Appendix E) for /hʷɜ/ (or /xʷɜ/?). Moreover, SBT uses ᎀ ᎄ ᎈ ᎌ — when the base letter is ፈ, the sign goes a little higher (probably for better readability). Furthermore, there is a historical letter for Bilin, ⶓ /ŋʷɜ/.
ኈ is /hʷɜ/ in Amharic; in some languages ሀ may be used as its base letter when handwritten (ref. AbyssinicaSILOpenTypeFontFeatures.pdf): ኈ.
As for the Bilin ጘ ⶓ, SIL says that the disconnected forms are preferred (ref. ibid.): ጘ ⶓ. This means that the horizontal bar (“flag”) floats above ገ ጐ, just like the bar of ቨ.
(1) The wī-sign of ቊኊኲጒ looks like the ī-sign of ዪ: a short horizontal line plus a small L. For qwī, this sign is usually attached to the round part of ቀ, unlike in ቈ.
(2) The wĕ-sign of
ቍኍጕ looks confusingly similar, but it’s actually a longer horizontal line with an upward tick in the middle. Depending on fonts, a similar sign might be attached to the shoulder (or to the mid right, à la ኲ, like 
) of
ከ to denote kwĕ; more commonly, only a small L-shaped part is attached to its shoulder, as in
ኵ. Note that, at least in Amharic, the sixth order -wĕ is pronounced like [wʊ], as if in the second order. Glyph-wise,
ኍጕ could be seen as slight mods of
ኁጉ — and
ቍኵ as similar mods of
ቁኩ.
(1a) Additional letters (-wī) include ቚ (Tigrinya, Bilin), ዂ (Tigrinya, Bilin, Säbat Bet Gurage), ⶔ (Bilin), and ᎁᎅᎉᎍ (SBG). In SBG, lower sign positions are preferred (except in ᎉ): ቊኲዂጒᎁᎅᎍ (ኊ is not used in SBG). Notice, ᎁ (mwī) has a leg anyway (just like ሚማሜ), although a legless variant ᎁ (like ሙ) does exist (Code2000 uses this form).
(2a) Additional letters (-wĕ) include ቝ (Tigrinya, Bilin), ዅ (Tigrinya, Bilin, Säbat Bet Gurage), and ⶖ (Bilin); and also ᎃᎇᎋᎏ (SBG), where mwĕ/bwĕ/fwĕ/pwĕ = mĕ/bĕ/fĕ/pĕ + arm with a ring. In SBG, the other -wĕ letters are also written this way: ቍኵዅጕ. On the other hand, SBG-style ᎃᎇᎋᎏ could be written in the classic style (like ቍኍጕ): ᎃ (or ᎃ), ᎇᎋᎏ.
(1b,2b) For Bilin ⶔⶖ, disconnected glyphs ⶔⶖ also exist.
Basically, *wē is *ē + “slash”: ቄቌ፡ኄኌ፡ኬኴ፡ጌጔ.
(1) Notice that ኴ (kwē) is not exactly like ኬ but a bit like ካ, in that it has a shorter left leg, though in several fonts the shortness of the left leg is not as clear as that of ኳ (kwā) is. Similarly, Tigrinya ዄ (ḵwē) and Säbat Bet ᎆ (bwē) have a slightly shorter left leg.
(2) Säbet Bet ᎊ (fwē) is
ፌ + “slash” indeed.
In existing fonts (Abyssinica SIL, Nyala, etc.) the whole thing is written like
ፉ (fū), except it has an ē-ring.
However, in n2747 this letter is written a bit differently
(
), that is, the “slash” is probably not connected to the center loop.
(3) Bilin ጜⶕ have disconnected variants: ጜⶕ.
(4) Otherwise, everything looks as expected: ቔቜ, ሜᎂ፡ፔᎎ.
ቃ፡ቋ (qwā), ኃ፡ኋ (ḫwā), ካ፡ኳ (kwā), ጋ፡ጓ (gwā). In these classical four forms, wā is shown by additional two legs like the ones in ዳ, added to the base ā-form, after the lower part of the base ā-leg has been removed. Otherwise ደ-like feet (or a “footstool” under the long ā-leg) will be added, as in ላ፡ሏ, ሓ፡ሗ, ማ፡ሟ, ሣ፡ሧ.
In handwriting, ጓ (gwā) may be written like ን (nĕ) plus additional stroke in the middle. In Säbat Bet Gurage, the same letter may be written as a huge ገ (gă) with a footstool (like in ደ).
ራ፡ሯ (rwā) got an upside-down wā-sign above. The top flag of ዃ (ḵwā) is written similarly in Abyssinica SIL, and in Nyala. In some fonts, the top part of ሿ (šwā), too, is shown similarly.
ጓደኛ (gwadäñña) = “friend (not a relative)”
አረንጓዴ (arängwade) = “green” (አ is pronounced like ኣ)
#12 ፀሐይ [s̪ʼɜhɐ̞y] = ፀሓይ vel ፀሐይ = “sun” — spelled ፀሃይ in 1986_01.tif.
#13 አዛዥ [ɐ̞z̪ɐ̞ʒ̥] = “commander, dictator”
— Note: in the English edition of Dillman’s Et. Gr., ዥ appears as an old style variant:
There is another variant, three-arm, without the top right arm:
Isenberg used yet another four-arm variant:
ዠ is ዘ plus two arms (as a pseudo-flag), where flag means the upper bar of e.g. ሸ as opposed to ሰ. The second-to-seventh forms of ዠ are obvious, except for the fourth form, in which the underlying form ዝ (zĕ) already has one upper arm to indicate ĕ, and hence you can’t just attach the same pseudo-flag to make žĕ here, as the usual place of the pseudo-flag is already half occupied.
(1) Conceptually the standard žĕ glyph ዥ could be formed by removing the existing ĕ-sign (the upper left arm) of ዝ, placing the pseudo-flag over the now-armless ዘ, and then placing a new ĕ-sign as an attached mini-flag. (2) The old style glyph is similar, except in it a bottom arm is used as the new ĕ-sign; the end result is a three-arm form (two upper arms as a pseudo-flag, one bottom arm as an ĕ-sign). (3) In a different three-arm form, the original ĕ-sign (right top arm) is kept, and the pseudo-flag is attached at the bottom. (4) Finally, the Isenberg form is less logical, but one may assume one of the two things: (a) It is like (2), except it’s got two arms at the bottom, collectively as an ĕ-sign (in other words, the right bottom arm is redundant); or, (b) It is like (3), and right top arm is redundant.
It might be that the original ĕ-sign is actually kept in the standard žĕ glyph ዥ — that is, ዥ might be ዝ plus an unusually broken flag, where the flag is a two parter, written as a high mini-flag in the left half, while written as a regular arm in the right half.
ሕግ [hɘɡʰ] ~ [hɪ̈ɡʰ] = “law” — has a regular /ɪ̈/. Compared with the [ɪ] of ጭቃ (which is a familiar [ɪ] sound), the regular /ɪ̈/ is rather elusive, hard to say exactly what it is, except it’s pretty much u-colored. It’s kind of a dark, relaxed u.
ጀርባ [d͡ʒ(ʲ)ɛɾˈbʰä] = “back” — following an [i]-ish consonant [d͡ʒ], /ɜ/ is fronted as [ɛ]; so the difference between /ɜ/ and /ä/ is clearer than usual.
ጭቃ [t͡ʃʼɪˈkʼä] = “mud” — following an [i]-ish consonant, /ɪ̈/ is fronted as [ɪ]; [t͡ʃʼ] is very clear and powerful, while this [kʼ] is less poignant, sounding a bit like a regular [k]. But when compared with the [kʰ] in the next word, this [kʼ] is surely “dry” and suppressed.
መልካም [mɜlˈkʰäm] = “respectable, fine” — compared with the clear [ɛ] in ጀርባ, the [ɜ] is ambiguous. In theory it’s between [ɛ] and [ʌ], and while I can totally believe that, it might be more practical to think that this sound is a retracted [ɛ].