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This study examines the language and translation technique used in a modern "targum" of the Bible. The targum - referred to as "Manuscript Barzani" - is a written preservation of a tradition of Jewish Neo-Aramaic Bible translation, originally transmitted in oral form among the religious leaders of a community in Iraqi Kurdistan. It represents a literary form of the Neo-Aramaic spoken by the Jews of the Rewanduz/Arbel region. Within their community, the targum was used in the schools to teach the language and text of the Hebrew Bible to the young men.
This volume offers an in-depth treatment of the Targumic Toseftot to Ezekiel by presenting the critical text, translation, and comprehensive commentary. The study further provides new insights into their Aramaic dialect, date and provenance, as well as their historical and social setting.
This comprehensive survey of Jewish-Greek society's development examines the exchange of language and ideas in biblical translations, literature and archaeology.
This book offers sociological and structural descriptions of language varieties used in over 2 dozen Jewish communities around the world, along with synthesizing and theoretical chapters. Language descriptions focus on historical development, contemporary use, regional and social variation, structural features, and Hebrew/Aramaic loanwords. The book covers commonly researched language varieties, like Yiddish, Judeo-Spanish, and Judeo-Arabic, as well as less commonly researched ones, like Judeo-Tat, Jewish Swedish, and Hebraized Amharic in Israel today.
The handbook The Semitic Languages offers a comprehensive reference tool for Semitic Linguistics in its broad sense. It is not restricted to comparative Grammar, although it covers also comparative aspects, including classification. By comprising a chapter on typology and sections with sociolinguistic focus and language contact, the conception of the book aims at a rather complete, unbiased description of the state of the art in Semitics. Articles on individual languages and dialects give basic facts as location, numbers of speakers, scripts, numbers of extant texts and their nature, attestation where appropriate, and salient features of the grammar and lexicon of the respective variety. The handbook is the most comprehensive treatment of the Semitic language family since many decades.
This study is the first wide-scope morpho-syntactic comparative study of North-Eastern Neo-Aramaic dialects to date. Given the historical depth of Aramaic (almost 3 millennia) and the geographic span of the modern dialects, coming in contact with various Iranian, Turkic and Semitic languages, these dialects provide an almost pristine "laboratory" setting for examining language change from areal, typological and historical perspectives. While the study has a very wide coverage of dialects, including also contact languages (and especially Kurdish dialects), it focuses on a specific grammatical domain, namely attributive constructions, giving a theoretically motivated and empirically grounded account of their variation, distribution and development. The results will be enlightening not only to Semitists seeking to learn about this fascinating modern Semitic language group, but also for typologists and general linguists interested in the dynamics of noun phrase morphosyntax.
This is an expanded and slightly revised version of the book of the same title which caused quite a stir when it was first published (1995). It thus reflects an additional step in an ongoing research project which was launched in the 1970s. The main objective is to transcend the limitations of using descriptive methods as a mere ancillary tool and place a proper branch of DTS at the very heart of the discipline, between the theoretical and the applied branches. Throughout the book, theoretical and methodological discussions are illustrated by an assortment of case studies, the emphasis being on the need to take whatever one wishes to focus on within the contexts which are relevant to it. Part One discusses the pivotal position of the descriptive branch within Translation Studies, and Part Two then outlines a detailed rationale for that positioning. This, in turn, supplies a framework for the case studies comprising Part Three, where a number of exemplary issues are analysed and contextualized: texts and modes of translational behaviour are situated in their cultural setting, and textual components are related to their texts and then also to the cultural constellations in which they are embedded. All this leads to Part Four, which asks what the knowledge accumulated through descriptive studies of the kind advocated in the book is likely to yield in terms of both the theoretical and the applied branches of the field. All in all: an innovative, thought-provoking book which no one with a keen interest in translation can afford to ignore.
This work offers a seminal research into Arabic translations of the Pentateuch. It is no exaggeration to speak of this field as a terra incognita. Biblical versions in Arabic were produced over many centuries, on the basis of a wide range of source languages (Hebrew, Syriac, Greek, or Coptic), and in varying contexts. The textual evidence for this study is exclusively based on a corpus of about 150 manuscripts, containing the Pentateuch in Arabic or parts thereof.
The alignment splits in the Neo-Aramaic languages display a considerable degree of diversity, especially in terms of agreement. While earlier studies have generally oversimplified the actual state of affairs, Paul M. Noorlander offers a meticulous and clear account of nearly all microvariation documented so far, addressing all relevant morphosyntactic phenomena. By means of fully glossed and translated examples, the author shows that this vast variation in morphological alignment, including ergativity, is unexpected from a functional typological perspective. He argues the alignment splits are rather the outcome of several construction-specific processes such as internal system harmonization and grammaticalization, as well as language contact.
Neo-Mandaic is the last phase of a pre-modern vernacular closely related to Classical Mandaic, a Mesopotamian Aramaic idiom of Late Antiquity. This unique language is critically endangered, being spoken by a few hundred adherents of Mandaeism, the only gnostic religion to have survived until the present day. All other Mandaeans, numbering several tens of thousands, are Arabic or Persian speakers. The present study concerns the least known aspect of the language, namely its lexicon as reflected in both its dialects, those of the cities of Ahvaz and Khorramshahr in the Iranian province of Khuzestan. Apart from lexicological and etymological studies in Neo-Mandaic itself, the book discusses the contribution of the Neo-Mandaic lexis to our knowledge of literary Mandaic as well as aspects of this lexis within the framework of Neo-Aramaic as a whole.