亚拉姆语

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亞拉姆語（中文又譯做亞蘭語、阿拉姆語、阿拉米語或阿拉美語）是旧约圣经后期书写时(参看：以斯拉记及但以理书)所用的语言，及被认为是耶稣基督时代的犹太人的日常用语。它属于闪米特语系，与希伯来语和阿拉伯语相近。现在还有不少叙利亚人讲这种语言。悉尼的民族电视台每周日都有两小时的亚拉姆语节目。而Windows也由Windows XP开始支持亚拉姆语，并提供相关的字型。

亞拉姆或亞蘭这个字來自挪亚的孙儿、闪的儿子亚兰(Aram)。

亚拉姆语有3,000年的历史，是世界上少数存活了上千年的古老语言之一。

[编辑] 地理分布

在公元前12世纪，以亚拉姆语为母语的亚拉姆人，开始大量迁入现在的叙利亚、伊拉克和东土耳其地区。亚拉姆语因此变得越来越重要，它开始在整个地中海东部的沿海地区传播开，一直传播到底格里斯河的东部。随着犹太移民的进入，亚拉姆语也被带进了北非和欧洲，基督传教士把它带进波斯、印度，甚至中国。从7世纪开始，亚拉姆语被阿拉伯语所取代成为中东的通用语言。然而，在犹太人、曼达派成员和一些基督教徒中亚拉姆语作为一种文学和礼拜仪式的语言保存了下来。今天，在原本受亞拉姆語影響的範圍內還有少數個別且分散的群體在使用這一個語言。最近兩個世紀以來的社會動盪促使講亞拉姆語的人被分散到世界各地去，這當中包括以它為母語的人及使用它作為文學和禮拜儀式的人。

[编辑] 亚拉姆语和方言

亚拉姆语实际上是一组相關的语言，而不是单一的一种语言。亚拉姆语悠長的歷史，其廣泛的文學作品及為不同宗教社群所使用，都是這語言分化的原因。亞拉姆語的方言只有部份能溝通，其他的都不可以。Some Aramaic languages are known under different names; for example, Syriac is particularly used to describe the Eastern Aramaic of Christian communities. Most dialects can be described as either "Eastern"' or "Western," the dividing line being roughly the Euphrates, or slightly west of it. It is also helpful to draw a distinction between those Aramaic languages that are modern living languages (often called Neo-Aramaic), those that are still in use as literary languages, and those that are extinct and are only of interest to scholars. Although there are some exceptions to this rule, this classification gives "Modern," "Middle" and "Old" periods, alongside "Eastern" and "Western" areas, to distinguish between the various languages and dialects that are Aramaic.

[编辑] 书写体系

11th century book in Syriac Serto

Two major writing systems are used to write Aramaic, both coming from a common source. What is most often described as the Aramaic alphabet is based on the Phoenician alphabet. The distinctive, "square" style of the Aramaic alphabet was gradually adopted for writing Hebrew, and is thus better known as the Hebrew alphabet. Jewish communities use the Hebrew alphabet for writing Aramaic; this is also the alphabet used for Biblical Aramaic.

Christian communities developed a cursive form of the Aramaic alphabet known as the Syriac alphabet (one of the varieties of the Syriac alphabet, Serto, is shown to the left). A highly modified form of the Aramaic alphabet, the Mandaic alphabet, is used by the Mandaeans.

In addition to these writing systems, certain derivatives of the Aramaic alphabet were used in ancient times by particular groups: Nabataean in Petra, for instance, or Palmyrenean in Palmyra. In modern times, Turoyo (see below) has sometimes been written in an adapted Latin alphabet.

[编辑] 历史

下面是亚拉姆语完整的历史。这段历史被分成三个主要时期：

• 古代亚拉姆语 (公元前1100年–公元200年), 包括：
  • 希伯来圣经的圣经亚拉姆语
  • 耶稣亚拉姆语
  • 塔古姆的亚拉姆语
• 中世纪亚拉姆语 (200年–1200年), 包括：
  • 古叙利亚语文学
  • 塔木德和米德拉士（Midrash）的亚拉姆语
• 现代亚拉姆语 (1200年–至今), 包括：
  • 各种各样的现代本国语

这种分类法源于克劳斯州长所用的分类法。*.

[编辑] 古代亚拉姆语

古代亚拉姆语是一门经历了13个世纪发展历程的语言。经历如此漫长的时间间隔是因为它包括所有如今已经灭绝的亚拉姆语。古代亚拉姆语的主要转折点是在公元前500年，当古亚拉姆语（亚拉姆人用的语言）成为法定亚拉姆语（强大帝国用的语言）的时候。当希腊语代替亚拉姆语成为当地的法定语言时，亚拉姆语已经发展成为多种多样的交谈方言。

[编辑] 古亚拉姆语

Ancient Aramaic refers to the Aramaic of the Aramaeans from its origin until it becomes the official 'lingua franca' of the Fertile Crescent. It is the language of the city-states of Damascus, Hamath and Arpad.

[编辑] 早期古亚拉姆语

There are quite extensive inscriptions that evidence the earliest use of the language, dating from the tenth century BCE. These inscriptions are mostly diplomatic documents between Aramaean city-states. The orthography of Aramaic at this early period seems to be based on Phoenician, and there is a unity in the written language. It seems that, in time, a more refined orthography, suited to the needs of the language, began to develop from this in the eastern regions of Aram. Oddly, the dominance of Assyrian Empire of Tiglath-Pileser III over Aram in the middle of the eighth century led to the establishment of Aramaic as a lingua franca.

Silver ingot of Bar-Rakib son of Panammu, king of Sam'al (modern Zenjirli)

[编辑] 晚期古亚拉姆语

From 700 BCE, the language began to spread in all directions, but lost much of its homogeneity. Different dialects began to emerge in Mesopotamia, Babylonia, the Levant and Egypt. However, the Akkadian-influenced Aramaic of Assyria, and then Babylon, started to come to the fore. As described in 2 Kings 18:26, Hezekiah, king of Judah, negotiates with Assyrian ambassadors in Aramaic so that the common people would not understand. Around 600 BCE, Adon, a Canaanite king, uses Aramaic to write to the Egyptian Pharaoh.

'Chaldee' or 'Chaldean Aramaic' used to be common terms for the Aramaic of the Chaldean dynasty of Babylonia. It was used to describe Biblical Aramaic, which was, however, written in a later style. It is not to be confused with the modern language Chaldean Neo-Aramaic.

[编辑] 法定亚拉姆语

Around 500 BCE, Darius I made Aramaic the official language of the western half of the Achaemenid Persian Empire. The bureaucrats in Babylon were already using the local dialect of Eastern Aramaic for most of their work, but Darius's edict put Aramaic on firm, united foundations. The new, Imperial Aramaic was highly standardised; its orthography was based more on historical roots than any spoken dialect, and the inevitable influence of Persian gave the language a new clarity and robust flexibility. Imperial Aramaic is sometimes called Official Aramaic or Biblical Aramaic. For centuries after the fall of the Achaemenid Empire (in 331 BCE), Imperial Aramaic as prescribed by Darius, or near enough for it to be recognisable, remained the dominant language of the region.

'Achaemenid Aramaic' is used to describe the Imperial Aramaic of the Achaemenid Empire. This period of Aramaic is usually dated from the proclamation of Darius (c. 500 BCE) to about a century after the fall of the Achaemenid Empire in 331 BCE. Many of the extant documents witnessing to this form of Aramaic come from Egypt, and Elephantine in particular. Of them, the most well known is the 'Wisdom of Ahiqar', a book of instructive aphorisms quite similar in style to the biblical book of Proverbs. Achaemenid Aramaic is sufficiently uniform that it is often difficult to know where any particular example of the language was written. Only careful examination reveals the occasional loan word from a local language.

[编辑] Post-Achaemenid Aramaic

The conquest by Alexander the Great did not destroy the unity of Aramaic language and literature immediately. Aramaic that bears a relatively close resemblance to that of the fifth century BCE can be found right up to the early second century. The Seleucids imposed Greek in the administration of Syria and Mesopotamia from the start of their rule. In the third century, Greek overtook Aramaic as the common language in Egypt and northern Palestine. However, a post-Achaemenid Aramaic continued to flourish from Judaea, through the Syrian Desert, and into Arabia and Parthia. This continuation of Imperial Aramaic was a subversive, anti-Hellenistic statement of independence.

Biblical Aramaic is the Aramaic found in four discrete sections of the Hebrew Bible:

• Ezra 4:8–6:18 and 7:12–26 — documents from the Achaemenid period (fourth century BCE) concerning the restoration of the temple in Jerusalem.
• Daniel 2:4b–7:28 — five subversive tales and an apocalyptic vision.
• Jeremiah 10:11 — a single sentence in the middle of a Hebrew text denouncing idolatry.
• Genesis 31:47 — translation of a Hebrew place-name.

Biblical Aramaic is a somewhat hybrid dialect. Some Biblical Aramaic material probably originated in both Babylonia and Judaea before the fall of the Achaemenid dynasty. During Seleucid rule, defiant Jewish propaganda shaped Aramaic Daniel. These stories probably existed as oral traditions at their earliest stage. This might be one factor that led to differing collections of Daniel in the Greek Septuagint and the Masoretic Text, which presents a lightly Hebrew-influenced Aramaic.

Under the category of post-Achaemenid is Hasmonaean Aramaic, the official language of Hasmonaean Judaea (142–37 BCE). It influenced the Biblical Aramaic of the Qumran texts, and was the main language of non-biblical theological texts of that community. The major Targums, translations of the Hebrew Bible into Aramaic, were originally composed in Hasmonaean. Hasmonaean also appears in quotations in the Mishnah and Tosefta, although smoothed into its later context. It is written quite differently from Achaemenid Aramaic; there is an emphasis on writing as words are pronounced rather than using etymological forms.

Babylonian Targumic is the later post-Achaemenid dialect found in the Targum Onqelos and Targum Jonathan, the 'official' targums. The original, Hasmonaean targum had reached Babylon sometime in the second or third centuries CE. They were then reworked according to the contemporary, dialect of Babylon to create the language of the standard targums. This combination formed the basis of Babylonian Jewish literature for centuries to follow.

Galilean Targumic is similar to Babylonian Targumic. It is the mixing of literary Hasmonaean with the dialect of Galilee. The Hasmonaean targum reached Galilee in the second century CE, and were reworked into this Galilean dialect for local use. The Galilean Targum was never considered an authoritative work, and documentary evidence shows that its text was amended wherever and whenever 'improvement' was needed. From the eleventh century CE onwards, once the Babylonian Targum had become normative, the Galilean version became heavily influenced by it.

Babylonian Documentary Aramaic is a dialect in use from the third century CE onwards. It is the dialect of Babylonian private documents, and, from the twelfth century, all Jewish private documents in Aramaic. It is based on Hasmonaean with very few changes. This was perhaps due to the fact that many of the documents in BDA are legal documents, the language in them had to be sensible throughout the Jewish community from the start, and Hasmonaean was the old standard.

Nabataean Aramaic is the language of the Arab kingdom of Petra. The kingdom (c. 200 BCE–106 CE covered the east bank of the Jordan River, the Sinai Peninsula and northern Arabia. Perhaps because of the importance of the caravan trade, the Nabataeans began to use Aramaic in preference to Old North Arabic. The dialect is based on Achaemenid with a little influence from Arabic: 'l' is often turned into 'n', and there are a few Arabic loan words. Some Nabataean Aramaic inscriptions exist from the early days of the kingdom, but most are from the first four centuries CE. The language is written in a cursive script that is the precursor to the modern Arabic alphabet. The number of Arabic loan words increases through the centuries, until, in the fourth century, Nabataean merges seamlessly with Arabic.

Palmyrene Aramaic is the dialect that was in use in the city of Palmyra in the Syrian Desert from 44 BCE to 274 CE. It was written in a rounded script, which later gave way to cursive Estrangela. Like Nabataean, Palmyrene was influenced by Arabic, but to a lesser degree.

Arsacid Aramaic was the official language of the Parthian Empire (247 BCE–224 CE). It, more than any other post-Achaemenid dialect, continues the tradition of Darius I. Over time, however, it came under the influence of contemporary, spoken Aramaic, Georgian and Persian. After the conquest of the Parthians by the Persian-speaking Sassanids, Arsacid exerted considerable influence on the new official language.

[编辑] 晚期古东方亚拉姆语

Mandaic magical 'demon trap'

The dialects mentioned in the last section were all descended from Achaemenid Imperial Aramaic. However, the diverse regional dialects of Late Ancient Aramaic continued alongside these, often as simple, spoken languages. Early evidence for these spoken dialects is known only through their influence on words and names in a more standard dialect. However, these regional dialects became written languages in the second century BCE. These dialects reflect a stream of Aramaic that is not dependent on Imperial Aramaic, and shows a clear division between the regions of Mesopotamia, Babylon and the east, and Palestine and the west.

In the east, the dialects of Palmyrene and Arsacid Aramaic merged with the regional languages to create languages with a foot in Imperial and a foot in regional Aramaic. Much later, Arsacid became the liturgical language of the Mandaean religion, Mandaic.

In the kingdom of Osrhoene, centred on Edessa and founded in 132 BCE, the regional dialect became the official language: Old Syriac. On the upper reaches of the Tigris, East Mesopotamian Aramaic flourished, with evidence from Hatra, Assur and the Tur Abdin. Tatian, the author of the gospel harmony the Diatessaron came from Assyria, and perhaps wrote his work (172 CE) in East Mesopotamian rather than Syriac or Greek. In Babylonia, the regional dialect was used by the Jewish community, Jewish Old Babylonian (from c. 70 CE). This everyday language increasingly came under the influence of Biblical Aramaic and Babylonian Targumic.

[编辑] 晚期古西方亚拉姆语

The western regional dialects of Aramaic followed a similar course to those of the east. They are quite distinct from the eastern dialects and Imperial Aramaic. The Semitic languages of Palestine gave way to Aramaic during fourth century BCE; Phoenician, however, continued into the first century BCE.

The form of Late Old Western Aramaic used by the Jewish community is best attested, and is usually referred to as Jewish Old Palestinian. Its oldest form is Old East Jordanian, which probably comes from the region of Caesarea Philippi. This is the language of the oldest manuscript of Enoch (c. 170 BCE). The next distinct phase of the language is called Old Judaean (into the second century CE). Old Judaean literature can be found in various inscriptions and personal letters, preserved quotations in the Talmud and receipts from Qumran. Josephus' first, non-extant edition of his Jewish War was written in Old Judaean.

The Old East Jordanian dialect continued to be used into the first century CE by pagan communities living to the east of the Jordan. Their dialect is often then called Pagan Old Palestinian, and it was written in a cursive script somewhat similar to that used for Old Syriac. A Christian Old Palestinian dialect may have arisen from the pagan one, and this dialect may be behind some of the Western Aramaic tendencies found in the otherwise eastern Old Syriac gospels (see Peshitta).

[编辑] 耶稣时代交谈方言

See the Aramaic of Jesus for more information.

Seven dialects of Western Aramaic were spoken in Jesus' time. They were probably distinctive yet mutually intelligible. Old Judaean was the prominent dialect of Jerusalem and Judaea. The region of Engedi had the South-east Judaean dialect. Samaria had its distinctive Samaritan Aramaic, where the consonants 'he', 'heth' and '`ayin' all became pronounced as 'aleph'. Galilean Aramaic, the language of Jesus' home region, is only known from a few place names, the influences on Galilean Targumic, some rabbinic literature and a few private letters. It seems to have a number of distinctive features: diphthongs are never simplified into monophthongs. East of the Jordan, the various dialects of East Jordanian were spoken. In the region of Damascus and the Anti-Lebanon, Damascene Aramaic was spoken (deduced mostly from Modern Western Aramaic). Finally, as far north as Aleppo, the western dialect of Orontes Aramaic was spoken.

Besides these dialects of Aramaic, Greek was used extensively in urban centres. There is very little evidence for the use of Hebrew during this period. The various words in the Greek context of the New Testament that are untranslated are clearly Aramaic rather than Hebrew. From the little evidence there is, this Aramaic is not Galilean Aramaic but Old Judaean. This suggests that the words of Jesus were transmitted in the dialect of Judaea and Jerusalem rather than that of his hometown.

2004年上映的電影《受難曲》(The Passion of the Christ)最特別的地方，是其對白用上了大量阿拉姆語的對白。這些對白，都是由一位研究亞拉姆語的孤單學者威廉·富爾科(William Fulco)從文獻裡重新構建的。不過，現代講亞拉姆語的人found the language stilted and unfamiliar.

[编辑] 中世纪亚拉姆语

The third century CE is taken as the threshold between Old and Middle Aramaic. During that century, the nature of the various Aramaic languages and dialects begins to change. The descendents of Imperial Aramaic ceased to be living languages, and the eastern and western regional languages began to form vital, new literatures. Unlike many of the dialects of Old Aramaic, much is known about the vocabulary and grammar of Middle Aramaic.

[编辑] 东方的中世纪亚拉姆语

Only two of the Old Eastern Aramaic languages continued into this period. In the north of the region, Old Syriac moved into Middle Syriac. In the south, Jewish Old Babylonian became Jewish Middle Babylonian. The post-Achaemenid, Arsacid dialect became the background of the new Mandaic language.

[编辑] 中世纪古叙利亚语

9th century Syriac Estrangela manuscript of John Chrysostom's Homily on the Gospel of John

See Syriac language for more information.

Middle Syriac is the classical, literary and liturgical language of Syriac Christians to this day. Its golden age was the fourth to sixth centuries. This period began with the translation of the Bible into the language: the Peshitta and the masterful prose and poetry of Ephrem the Syrian. Middle Syriac, unlike its forebear, is a thoroughly Christian language, although in time it became the language of those opposed to the Byzantine leadership of the church in the east. Missionary activity led to the spread of Syriac through Persia and into India and China.

[编辑] 犹太中世纪巴比伦亚拉姆语

Jewish Middle Babylonian is the language of the Babylonian Talmud (which was completed in the seventh century). Although it is the main language of the Talmud, in its setting, many works in (reconstructed) Hebrew and earlier dialects of Aramaic are carefully marshalled. Jewish Middle Babylonian is also the language behind the Babylonian system of pointing (marking of vowels in an otherwise mainly consonantal text) of the Hebrew Bible and its Targum.

[编辑] Mandaic

See Mandaic language for more information.

Mandaic is essentially the same language as Middle Babylonian in a different script. The earliest Mandaean literature is in Arsacid Aramaic. From 224 CE, Mandaean writings were increasingly put in the more colloquial Middle Babylonian, or Mandaic.

[编辑] 西方的中世纪亚拉姆语

The dialects of Old Western Aramaic continued with Jewish Middle Palestinian (in Hebrew 'square script'), Samaritan Aramaic (in the old Hebrew script) and Christian Palestinian (in cursive Syriac script). Of these three, only Jewish Middle Palestinian continued as a written language.

[编辑] 犹太中世纪巴勒斯坦亚拉姆语

In 135, after Bar Kokhba's revolt, many Jewish leaders, expelled from Jerusalem, moved to Galilee. The Galilean dialect thus rose from obscurity to become the standard among Jews in the west. This dialect was spoken not only in Galilee, but also in the surrounding parts. It is the linguistic setting for the Palestinian Talmud (completed in the fifth century) and midrashim (biblical commentaries and teaching). The modern standard of vowel pointing for the Hebrew Bible, the Tiberian system (tenth century), was most probably based on the pronunciation of the Galilean dialect of Jewish Middle Palestinian. The inscription in the synagogue at Dura-Europos are either in Middle East Jordanian or Middle Judaean.

Middle Judaean, the descendent of Old Judaean, is no longer the dominant dialect, and was used only in southern Judaea (the variant Engedi dialect continued throughout this period). Likewise, Middle East Jordanian continues as a minor dialect from Old East Jordanian.

[编辑] 撒玛利亚人的亚拉姆语

The Aramaic dialect of the Samaritan community is earliest attested by a documentary tradition that can be dated back to the fourth century. Its modern pronunciation is based on the form used in the tenth century.

[编辑] 基督教的巴勒斯坦亚拉姆语

The language of Western-Aramaic-speaking Christians is evidenced from the sixth century, but probably existed two centuries earlier. The language itself comes from Christian Old Palestinian, but its writing conventions were based on early Middle Syriac, and it was heavily influenced by Greek. The name Jesus, although Yešû` in Aramaic, is written Yesûs in Christian Palestinian.

[编辑] 现代亚拉姆语

Over four hundred thousand people speak Aramaic to this day. They are Jews, Christians, Muslims, and Mandaeans, living in remote areas and preserving their traditions with printing presses, and now electronic media. The Modern Aramaic (or Neo-Aramaic) languages are now farther apart in their comprehension of one another than perhaps they have ever been. The last two-hundred years have not been good to Aramaic speakers. Instability throughout the Middle East has lead to a worldwide diaspora of Aramaic speakers. The year 1915 is especially prominent for Aramaic-speaking Christians: called Shaypā, or the Sword, many Christian groups living in eastern Turkey were the subject of the persecutions that marked the end of the Ottoman Empire. For Aramaic-speaking Jews 1950 is a watershed year: the newly founded state of Israel led most Aramaic-speaking Jews to emigrate there. However, removal to Israel has led to Jewish Neo-Aramaic being swamped in a sea of Modern Hebrew, and the practical extinction of many Jewish dialects is imminent.

[编辑] 现代东方亚拉姆语

Modern Eastern Aramaic exists in a wide variety of dialects and languages. There is significant difference between the Aramaic spoken by Jews, Christians and Mandaeans.

The Christian languages are often called Modern Syriac (or Neo-Syriac, particularly when referring to their literature), being deeply influenced by the literary and liturgical language of Middle Syriac. However, they also have roots in numerous, previously unwritten, local Aramaic dialects, and are not purely the direct descendants of the language of Ephrem the Syrian.

Modern Western Syriac (also called Central Neo-Aramaic, being in between Western Neo-Aramaic and Eastern Neo-Syriac) is generally represented by Turoyo, the language of the Tur Abdin. A related language, Mlahsö, has recently become extinct.

The eastern Christian languages (Modern Eastern Syriac or Eastern Neo-Aramaic) are often called Sureth or Suret, from a native name. They are also sometimes called Assyrian or Chaldean, but these names are not accepted by all speakers. The dialects are not all mutually intelligible. East Syriac communities are usually either Chaldean Catholics or Assyrians.

The Jewish Modern Aramaic languages are now mostly spoken in Israel, and most are facing extinction (older speakers are not passing the language to younger generations). The Jewish dialects that have come from communities that once lived between Lake Urmia and Mosul are not all mutually intelligible. In some places, for example Urmia, Christians and Jews speak unintelligible dialects of Modern Eastern Aramaic in the same place. In others, the plain of Mosul for example, the dialects of the two faith communities are similar enough to allow conversation.

A few Mandaeans living in the province of Khuzestan in Iran speak Modern Mandaic. It is quite distinct from any other Aramaic dialect.

[编辑] 现代西方亚拉姆语

For more information see Western Neo-Aramaic.

Very little remains of Western Aramaic. It is still spoken in the Christian village of Ma`loula in Syria and the Muslim villages of Bakh`a and Jubb`adin in Syria's Anti-Lebanon, as well as by some people who migrated from these villages to Damascus and other larger towns of Syria. All these speakers of Modern Western Aramaic are fluent in Arabic, which has now become the main language in these villages.

[编辑] 发音

Each dialect of Aramaic has its own distinctive pronunciation, and it would not be possible here to go into all these properties. Aramaic has a phonological palette of 25 to 40 distinct phonemes. In general, older dialects tended to have a richer phonology than more modern ones. In particular, some modern Jewish Aramaic pronunciations lack the series of 'emphatic' consonants. Other dialects have borrowed from the inventories of surrounding languages, particularly Arabic, Azeri, Kurdish, Persian and Turkish.

[编辑] 元音

As with most Semitic languages, Aramaic can be thought of as having three basic sets of vowels:

• Open a-vowels
• Close front i-vowels
• Close back u-vowels

These vowel groups are relatively stable, but the exact articulation of any individual is most dependent on its consonantal setting.

The cardinal open vowel is an open near-front unrounded vowel ('short' a, like the first vowel in the English 'batter', IPA: /a/). It usually has a back counterpart ('long' a, like the a in 'father', IPA: /ɑ/, or even tending to the vowel in 'caught', IPA: /ɔ/), and a front counterpart ('short' e, like the vowel in 'head', IPA: /ɛ/). There is much correspondence between these vowels between dialects. There is some evidence that Middle Babylonian dialects did not distinguish between the short a and short e. In West Syriac dialects, and possibly Middle Galilean, the long a became the o sound. The open e and back a are often indicated in writing by the use of the letters 'alaph' (a glottal stop) or 'he' (like the English h).

The cardinal close front vowel is the 'long' i (like the vowel in 'need', IPA: /i/). It has a slightly more open counterpart, the 'long' e, as in the final vowel of 'café' (IPA: /e/). Both of these have shorter counterparts, which tend to be pronounced slightly more open. Thus, the short close e corresponds with the open e in some dialects. The close front vowels usually use the consonant y as a mater lectionis.

The cardinal close back vowel is the 'long' u (like the vowel in 'school', IPA: /u/). It has a more open counterpart, the 'long' o, like the vowel in 'low' (IPA: /o/). There are shorter, and thus more open, counterparts to each of these, with the short close o sometimes corresponding with the long open a. The close back vowels often use the consonant w to indicate their quality.

Two basic diphthongs exist: an open vowel followed by y (ay), and an open vowel followed by w (aw). These were originally full diphthongs, but many dialects have converted them to e and o respectively.

The so-called 'emphatic' consonants (see the next section) cause all vowels to become mid-centralised.

[编辑] 辅音

The various alphabets used for writing Aramaic languages have twenty-two letters (all of which are consonants). Some of these letters, though, can stand for two or three different sounds (usually a plosive and a fricative at the same point of articulation). Aramaic classically uses a series of lightly contrasted plosives and fricatives:

• Labial set: p/f and b/v,
• Dental set: t/θ and d/ð,
• Velar set: k/x and g/ɣ.

Each member of a certain pair is written with the same letter of the alphabet in most writing systems (that is, p and f are written with the same letter), and are near allophones.

A distinguishing feature of Aramaic phonology (and that of Semitic languages in general) is the presence of 'emphatic' consonants. These are consonants that are pronounced with the root of the tongue retracted, with varying degrees of pharyngealization and velarisation. Using their alphabetic names, these emphatics are:

• 'Heth', a voiceless pharyngeal fricative, IPA: /ħ/ (like the sound made breathing on glass),
• 'Teth', a pharyngealized t, IPA: /tˁ/,
• 'Ayn', a pharyngealized glottal stop (sometimes considered to be a voiced pharyngeal fricative), IPA: /ʕ/ or /ʔˁ,
• 'Sadhe', a pharyngealized s, IPA: /sˁ/,
• 'Qoph', an uvular k (a voiceless uvular plosive), IPA: /q/.
• The emphatic consonants of Aramaic（-{zh-tw: 檔案; zh-cn: 文件}--{zh-tw: 資訊; zh-cn: 信息}-） — 在瀏覽器中播放 （Beta測試）
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Ancient Aramaic may have had a larger series of emphatics. Not all dialects of Aramaic give these consonants their historic values.

Overlapping with the set of emphatics are the 'guttural' consonants. They include 'heth' and 'ayn' from the emphatic set, and add 'alaph' (a glottal stop) and 'he' (as the English 'h').

Aramaic classically has a set of four sibilants (Ancient Aramaic may have had six):

• /s/ (as in English 'sea'),
• /z/ (as in English 'zero'),
• /ʃ/ (as in English 'ship'),
• /sˁ/ (the emphatic 'sadhe' listed above).

In addition to these sets, Aramaic has the nasal consonants m and n, and the approximants r (usually an alveolar trill), l, y and w.

[编辑] 历史发音变化

Six broad features of sound change can be seen as dialect differentials:

1. Vowel change — This occurs almost too frequently to document fully, but is a major distinctive feature of different dialects.
2. Plosive/fricative pair reduction — Originally, Aramaic, like Tiberian Hebrew, had fricatives as conditioned allophones for each plosive. In the wake of vowel changes, the distinction eventually became phonemic; still later, it was often lost in certain dialects. For example, Turoyo has mostly lost /p/, using /f/ instead; other dialects (for instance, standard Assyrian Neo-Aramaic) have lost /θ/ and /ð/ and replaced them with /t/ and /d/. In most dialects of Modern Syriac, /f/ and /v/ become /w/ after a vowel.
3. Loss of emphatics — Some dialects have replaced emphatic consonants with non-emphatic counterparts, while those spoken in the Caucasus often have glottalized rather than pharyngealized emphatics.
4. Guttural assimilation — This is the main feature of Samaritan pronunciation, also found in Samaritan Hebrew: all the gutturals are reduced to a simple glottal stop. Some Modern Aramaic dialects do not pronounce h in all words (the third person masculine pronoun 'hu' becomes 'ow').
5. Proto-Semitic */θ/ */ð/ are reflected in Aramaic as */t/, */d/, whereas they become sibilants in Hebrew (the number three in Hebrew is 'shalosh', but 'tlath' in Aramaic). Dental/sibilant shifts are still happening in the modern dialects.
6. New phonetic inventory — Modern dialects have borrowed sounds from the surrounding, dominant languages. The usual inventory is /ʒ/ (as the first consonant in 'azure'), /ʤ/ (as in 'jam') and /ʧ/ (as in 'church'). The Syriac alphabet has been adapted for writing these new sounds.

[编辑] 语法

As with other Semitic languages, Aramaic morphology (the way words are put together) is based on the triliteral root. The root consists of three consonants and has a basic meaning, for example, k-t-b has the meaning of 'writing'. This is then modified by the addition of vowels and other consonants to create different nuances of the basic meaning:

• Kthâvâ, handwriting, inscription, script, book.
• Kthâvê, the Scriptures.
• Kâthûvâ, secretary, scribe.
• Kthâveth, I wrote.
• Ekhtûv, I shall write.
• Aramaic words based on the triliteral root k-t-b（-{zh-tw: 檔案; zh-cn: 文件}--{zh-tw: 資訊; zh-cn: 信息}-） — 在瀏覽器中播放 （Beta測試）
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Aramaic has two grammatical genders, masculine and feminine. Nouns can be either singular or plural, but an additional 'dual' number exists for nouns that usually come in pairs. The dual number gradually disappeared from Aramaic over time and has little influence in Middle and Modern Aramaic.

Aramaic nouns and adjectives can exist in one of three states; these states correspond in part to the role of cases in other languages. The 'absolute' state is the basic form of a noun (for example, kthâvâ, 'handwriting'). The 'construct' state is a truncated form of the noun used to make possessive phrases (for example, kthâvath malkthâ, 'the handwriting of the queen). The 'emphatic' or 'determined' state is an extended form of the noun that functions a bit like a definite article (which Aramaic lacks; for example, kthâvtâ, 'the handwriting'). In time, the construct state began to be replaced by other possessive phrases, and the emphatic state became the norm in most dialects. Most dialects of Modern Aramaic use only the emphatic state.

The various forms of possessive phrases (for 'the handwriting of the queen') are:

1. Kthâvath malkthâ — The oldest construction: the possessed object is in the construct state.
2. Kthâvtâ d(î)-malkthâ — Both words are in the emphatic state and the relative particle d(î)- is used to mark the relationship.
3. Kthâvtâh d(î)-malkthâ — Both words are in the emphatic state, and the relative particle is used, but the possessed is given an anticipatory, pronominal ending (literally, 'her writing, that (of) the queen').

In Modern Aramaic, the last form is by far the most common. In Biblical Aramaic, the last form is virtually absent.

The Aramaic verb knows six 'conjugations': alterations to the verbal root than can imply the passive voice (ethkthev, 'it was written'), intensive (kattev, 'he decreed (in writing)') and the extensive (akhtev, 'he composed'). Aramaic also has two proper tenses, the perfect and the imperfect. In Imperial Aramaic, the participle began to be used for a historic present. Perhaps under influence from other languages, Middle Aramaic developed a system of composite tenses (combinations of forms of the verb with pronouns or an auxiliary verb), allowing for narrative that is more vivid.

The syntax of Aramaic (the way sentences are put together) usually follows the order verb-subject-object (VSO).

[编辑] 附录

[编辑] 相关条目

[编辑] 背景

• 亞非語系
• 閃語族
• 亞蘭
• 亞蘭人/亞拉姆人

[编辑] 书写体系

• 亞拉姆字母
• 希伯來字母
• 曼底安字母
• 腓利基字母
• 敘利亞字母

[编辑] 历史表格

• Biblical Aramaic
• Aramaic of Jesus
• Syriac language
• Mandaic language

[编辑] 文学

• 《以斯拉記》
• 《但以理書》
• Targum
• Midrash
• 《塔木德》
• Peshitta
• 聖以法蓮 (Ephrem the Syrian，又名敘利亞的以法蓮)

[编辑] 现代亚拉姆语语言

	现代亚拉姆语语言
猶太教亚拉姆语 Lishanid Noshan | 巴爾扎尼猶太教亚拉姆语 | Hulaulá | Lishana Deni | Lishán Didán 基督教亚拉姆语 Assyrian Neo-Aramaic | Bohtan Neo-Aramaic | Chaldean Neo-Aramaic | Hértevin | Koy Sanjaq Surat | Mlahsö | Senaya | Turoyo 其他亚拉姆语 現代西亞拉姆語 | 曼底安語

[编辑] 参考

• Beyer, Klaus (1986). The Aramaic language: its distribution and subdivisions. Göttingen: Vandenhoeck und Ruprecht. ISBN 3-525-53573-2.
• Casey, Maurice (1998). Aramaic sources of Mark's Gospel. Cambridge University Press. ISBN 0-521-633141-1.
• Frank, Yitzchak (2003). Grammar for Gemara & Targum Onkelos (expanded edition). Feldheim Publishers / Ariel Institute. ISBN 1-58330-606-4.
• Heinrichs, Wolfhart (ed.) (1990). Studies in Neo-Aramaic. Atlanta, Georgia: Scholars Press. ISBN 1-55540-430-8.
• Rosenthal, Franz (1961). A grammar of Biblical Aramaic. Otto Harrassowitz, Wiesbaden.
• Stevenson, William B. (1962). Grammar of Palestinian Jewish Aramaic (2nd ed.). Clarendon Press. ISBN 0-19-815419-4.

[编辑] 外部链接

維基百科有此種語言版本:

亚拉姆语维基百科

• Ethnologue report for Aramaic
• Semitisches Tonarchiv: Dokumentgruppe "Aramäisch" — recordings of modern Aramaic (text in German)
• Comprehensive Aramaic Lexicon — at the Hebrew Union College, Cincinnati
• Aramaic Language Yahoo! Group
• Jewish Language Research Website: Jewish Aramaic
• Jerusalem Post article on Aramaic use in Israel