Literal translation of Our Father from Aramaic? Beware of fake: "literal" translation of the Lord's Prayer from Aramaic The Bible is in Aramaic.
O Breathing Life,
Your name shines everywhere!
Make some space
To plant Your presence!
Imagine in your imagination
Your “I can” now!
Clothe Your desire in every light and form!
Sprout bread through us and
An epiphany for every moment!
Untie the knots of failure that bind us,
Just like we free the ropes,
with which we restrain the misdeeds of others!
Help us not to forget our Source.
But free us from the immaturity of not being in the Present!
Everything comes from You
Vision, Power and Song
From meeting to meeting!
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When and why did the reference to the evil one (Satan) appear in the Lord's Prayer?
In ancient Church Slavonic there is no evil: “... and do not lead us into attack, but deliver us from hostility.” Who added “onion” to the main prayer of Jesus Christ?
The Lord's Prayer, known to every Christian since childhood, is a concentrated statement of the entire Christian doctrine. At the same time, it is one of the most perfect literary works ever recorded in writing.
This is the generally accepted view of the short Lord's Prayer that Jesus taught His disciples.
How is this possible? Indeed, for a complete presentation of religious teachings in other religions, many volumes were needed. And Jesus did not even ask His disciples to write down every word.
It’s just that during the Sermon on the Mount He said (Matthew 6:9:13): 
“Pray like this:
Our Father, who art in heaven!
And forgive us our debts,
just as we leave our debtors.
And do not lead us into temptation,
but deliver us from evil.”
But this is not the only option for translating the Lord's Prayer into Russian. In the author’s edition of the Gospel from 1892, there is a slightly different version:
“Our Father who art in heaven!
Hallowed be Thy Name; Thy kingdom come;
Thy will be done on earth as it is in heaven;
Give us this day our daily bread;
and forgive us our debts;
to our debtors;
and do not lead us into temptation,
but deliver us from evil;”
In the modern, canonical edition of the Bible (with parallel passages) we find almost the same version of the translation of the Prayer:
“Our Father who art in heaven!
Hallowed be Thy Name; Thy kingdom come;
Thy will be done on earth as it is in heaven;
Give us this day our daily bread;
and forgive us our debts;
just as we forgive our debtors;
And do not lead us into temptation,
but deliver us from evil;”
In the Old Church Slavonic translation, the Prayer (if written in the modern alphabet) sounds closer to the first version:
“Our Father, who art in heaven!
Hallowed be Thy name! Thy kingdom come;
Thy will be done as it is in heaven and on earth.
Give us this day our daily bread.
And forgive us our debts,
as we also leave our debtor.
And don't lead us into trouble,
but deliver us from evil.”
These translations use different words to refer to the same concepts. “Forgive us” and “leave us”, “attack” and “temptation”, “who art in heaven” and “he who is in heaven” mean the same thing.
There is no distortion of the meaning and spirit of the words given by Christ to His disciples in any of these options. But comparing them, we can come to the important conclusion that the literal transmission of the Words of Jesus is not only impossible, but not necessary.
In English translations of the Gospels you can find several different versions, but all of them can be considered authentic, because in them the meaning of the Prayer and its spirit are adequately conveyed.
The Lord's Prayer became widespread immediately after the crucifixion and Resurrection of Jesus. This is evident from the fact that it was found in such distant places as the city of Pompeii (that is, it was there before Pompeii was destroyed by the eruption of Mount Vesuvius in 79 AD).
At the same time, the original text of the Lord’s Prayer has not reached us in its original form.
In translations into Russian, the Lord's Prayer sounds the same in the Gospels of Matthew (6:9-13) and Luke (11:2-4). We find the same text in the KJV (King James Version) Gospels in English.
If we take the Greek source, we will be surprised to discover that the familiar words “who art in heaven,” “Thy will be done in heaven and on earth,” and “deliver us from evil” are absent from the Gospel of Luke.
There are many versions explaining the reasons for the disappearance of these words in the Gospel of Luke and their appearance in translations, and subsequently in modern Greek editions of the Gospel. We will not dwell on this, for what is important to us is not the letter, but the spirit of the great Prayer.
Jesus did not command us to pray by memorizing His words literally. He simply said, “Pray like this,” that is, “pray in this way.”
Konstantin Glinka
“Our Father” translated from Aramaic
This morning I dreamed that I was walking with someone I didn’t know through a rocky desert and looking into the sunlit sky. Suddenly I noticed that either a carved gilded casket or a book in the same binding was rapidly approaching us.
Before I had time to tell my friend that objects could easily fall from the sky in the desert, and it’s good that they didn’t hit my head, I realized that the object was flying straight at me. A second later he crashed to my right, where my friend should have been. I was so stunned that I woke up before I looked in the direction of my unfortunate comrade.
The morning started unusually: on the Internet I came across the “Our Father” in the language of Jesus. The Aramaic translation shocked me so much that I was late for work checking to see if it was a fake. I found that about 15 years ago theologians began to use the expression “primacy of Aramaic.”
That is, as far as I understand, the Greek source was previously the dominant authority in theological disputes, but incongruities were noticed in it that could arise when translating from the original language. In other words, the Greek version is not primary.
An Aramaic version of the Gospel (“Peshitta”, in the Edessa dialect of Aramaic) exists, but it is a translation from Greek.
True, as it turned out, not complete. And not only in the sense of the absence of some parts: there are passages in it that have been preserved in an older form, since they were already written down in Aramaic.
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And if translated literally:
Abwoon d"bwashmaya
Nethqadash shmakh
Teytey malkuthakh
Nehwey tzevyanach aykanna d"bwashmaya aph b"arha.
Hawvlah lachma d"sunqanan yaomana
Washboqlan khuabayn aykana daph khan shbwoqan l"khayyabayn.
Wela tahlan l"nesyuna ela patzan min bisha.
Ameyn.
Abwoon d "bwashmaya (Official translation: Our Father!)
Literal: Abwoon translates as Divine Parent (fruitful emanation of light). d"bwashmaya - sky; root shm - light, flame, divine word arising in space, ending aya - says that this radiance occurs everywhere, at any point in space
Nethqadash shmakh (Official translation: Hallowed be Thy name)
Literal: Nethqadash translates as purification or item for sweeping away litter (to clear a place for something). Shmakh - spreading (Shm - fire) and letting go of inner bustle, finding silence. The literal translation is clearing the space for the Name.
Teytey malkuthakh (Official translation: Thy kingdom come)
Literal: Tey is translated as come, but the double repetition means mutual desire (sometimes the marriage bed). Malkuthakh is traditionally translated as kingdom, symbolically - the fruitful hand, the gardens of the earth; wisdom, purification of the ideal, making it personal for oneself; come home; yin (creative) hypostasis of fire.
Nehwey tzevyanach aykanna d"bwashmaya aph b"arha. (Official translation: Thy will be done on earth as it is in heaven)
Literal: Tzevyanach is translated as will, but not strength, but the desire of the heart. One of the translations is naturalness, origin, the gift of life. Aykanna means permanence, embodiment in life. Aph - personal orientation. Arha - earth, b" - means living; b"arha - a combination of form and energy, spiritualized matter.
Hawvlah lachma d "sunqanan yaomana (Official translation: Give us this day our daily bread)
Literal: Hawvlah translates as giving (gifts of the soul and gifts of material). lachma - bread, necessary, essential for maintaining life, understanding of life (chma - growing passion, increase, increase). D "sunqanan - needs, what I can own, how much I could carry; yaomana - necessary to maintain the spirit, vitality.
Washboqlan khuabayn aykana daph khan shbwoqan l"khayyabayn.
(Official translation: And forgive us our debts, as we forgive our debtors)
Literal: Khuabayn is translated as debts, internal accumulated energies that destroy us; in some texts instead of khuabayn there is wakhtahayn, which is translated as failed hopes. Aykana - letting go (passive voluntary action).
Wela tahlan l "nesyuna (Official translation: And do not lead us into temptation)
Literal: Wela tahlan translates as “do not let us enter”; l "nesyuna - illusion, anxiety, hesitation, gross matter; symbolic translation - wandering mind.
ela patzan min bisha.(Official translation: but deliver us from evil)
Literal: Ela - immaturity; symbolic translation - inappropriate actions. Patzan - untie, give freedom; min bisha - from evil
Metol dilakhie malkutha wahayla wateshbukhta l "ahlam almin. (Official translation: For Thine is the kingdom and the power and the glory forever.)
Literal: Metol dilakhie is translated as the idea of owning something that bears fruit (plowed land); malkutha - kingdom, kingdom, symbolic translation - “I can”; wahayla - the concept of vitality, energy, tuning in unison, supporting life; wateshbukhta - glory, harmony, Divine power, symbolic translation - generating fire; l"ahlam almin - from century to century.
Ameyn. (Official translation: Amen.)
Ameyn - manifestation of will, affirmation, swearing of an oath. Infuses strength and spirit into everything created
The Lord's Prayer in Aramaic. The Native Language of Jesus Christ as spoken and translated by Neil Douglas-Klotz - Music by Ashana.
I was so inspired to combine both song and prayer into one. I don't own the copyright. Thanks to Ashana and Neil Douglas-Klotz. Lyrics below:
Abwoon d"bwashmaya (The Lord"s Prayer in the original Aramaic)
"In researching translations of the original Aramaic, I found discovered a teaching by Dr. Rocco Errico (www.noohra.com), an Aramaic scholar, who explains that the word "abwoon" is actually a term of endearment used by both men and women, and that rather than the word "father" a more accurate translation would be "beloved." - Ashana
The following translation/poetic rendering of the Lord's Prayer is by Dr. Neil Douglas-Klotz, and is one of my favorites.
Abwoon d"bwashmaya
Nethqadash shmakh
Teytey malkuthakh
Nehwey sebyanach aykanna d"bwashmaya aph b"arha.
Habwlan lachma d"sunqanan yaomana.
Washboqlan khaubayn (wakhtahayn) aykana daph khnan shbwoqan l"khayyabayn.
Wela tahlan l"nesyuna
Ela patzan min bisha.
Metol dilakhie malkutha wahayla wateshbukhta l"ahlam almin.
Ameyn.
O Birther! Father-Mother of the Cosmos/ you create all that moves in light.
Focus your light within us--make it useful: as the rays of a beacon show the way.
Create your reign of unity now--through our fiery hearts and willing hands.
Your one desire then acts with ours, as in all light, so in all forms.
Grant what we need each day in bread and insight: subsistence for the call of growing life.
Loose the cords of mistakes binding us, as we release the strands we hold of others" guilt.
Don't let us enter forgetfulness
But free us from unripeness
From you is born all ruling will, the power and the life to do, the song that beautifies all, from age to age it renews.
Truly--power to these statements--may they be the source from which all my actions grow.
Sealed in trust & faith. Amen.
Transliteration and original translation of The Aramaic Lord's Prayer by Dr. Neil Douglas-Klotz from the Peshitta (Syriac-Aramaic) version of Matthew 6:9-13 & Luke 11:2-4 reprinted from Prayers of the Cosmos: Meditations on the Aramaic Words of Jesus (Harper Collins, 1990), 1990, used with permission.
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The three languages in which the Bible was written are Hebrew, Aramaic and Greek. If a person wants to be a diligent student of the Scriptures, he will want to learn more about the languages of the Bible, always remembering that Jehovah has chosen words as the means of conveying special revelation to mankind.
Jewish
The Hebrew language of the Old Testament belongs to the Semitic group of languages (so called by modern scholars after Shem, the eldest son of Noah). Both Hebrew and Aramaic belong to the northwestern group of these languages and are used mainly in Syria, Lebanon and Israel. It is believed that Hebrew came from the Canaanite language.
The Old Testament refers to its tongues in two ways. They are called the “language of Canaan” () and “Jewish” (cf.,;;). It began to be called Hebrew around 130 BC. (in the introduction to the apocryphal book of the Wisdom of Jesus, son of Sirach). In the New Testament it is called "Hebrew" in ; ; .
The Hebrew alphabet consisted of twenty-two consonants, written from right to left, and the first Hebrew writings date back to at least 1500 BC. Most Hebrew nouns, verbs, adjectives and adverbs have only three consonants.
Until the middle of the first millennium AD, Old Testament texts were written without vowels or diacritics. Although later vowels were added due to the fact that people were worried that they would lose the ability to pronounce outdated words of their language, which was becoming ancient and whose texts were becoming increasingly different from the spoken language. One of the good examples of Jewish writing is the inscription on the Moab Stone and the Gezer Calendar.
Due to the fact that Hebrew writing originally consisted entirely of consonants, some words are difficult to define with complete certainty. For example, Genesis says: “Israel loved Joseph more than all his sons, because he was the son of his old age, and they made him a coat of many colors” ().
This sentence contains the expression ketonef passim. The first word is clearly “tunic” (or “clothes”), but the second is quite rare. Scholars have suggested that it means “long-sleeved,” “much-embroidered,” “made of choice wool,” or “multi-colored.” But no one can say for sure.
The set of artistic techniques of the Hebrew language is mainly drawn from the things and affairs of everyday life. It is replete with various figures of speech - allegories, comparisons, metaphors, etc. Like other Semitic languages, Hebrew often uses anthropomorphic expressions (such as “eyes of the Lord”). Any attempt to assign a literal meaning to these figures (as the Mormons do when they claim that God is a “man”) is horribly misleading.
Aramaic
Aramaic is a related (actually from the same group of Semitic dialects) language to Hebrew. The oldest example of this language, besides the Bible, is the statue of Melqart (ninth century BC), which mentions the war between the Syrian Benhadad and Israel.
Although Hebrew remained the "sacred" language of the Jews, they, like others in the Middle East, began to use colloquial Aramaic in everyday communication, and after the sixth century BC. and in writing. In the first century AD, Aramaic, of one dialect or another, was the dominant language of daily communication among Palestinian Jews, although many Jews could speak Hebrew and Greek.
In the New Testament, a number of Aramaic expressions are transliterated into Greek (such as “Talitha kumi”, which means: maiden, I say to you, arise. (), or “Eloi! Eloi! lamma sabachthani?” - which means: My God! My God ! Why have you forsaken me? (). There are several Aramaic words in the messages of the New Testament, such as Abba() And Maranatha ().
Some small parts of the Old Testament were written in Aramaic (,,; ; ; ,,,,,; and two words in ). Liberal scholars have argued that the Aramaic portions of the Bible were of a later date, and therefore that the books of the Old Testament containing this dialect (mainly the books of Daniel and Ezra) were composed much later than the dates traditionally assigned to them.
However, an Aramaic papyrus very similar to these books was discovered on the Egyptian island of Elephantine, which dates back to the fifth century BC. Thus, the serious accusations turned out to be completely groundless.
By the way, it should be noted that there are some “loan words” that seem to have been taken from other languages during corresponding historical periods.
The term "magician" ( Hart) in appears to be an Egyptian word. It probably refers to certain priests who studied sacred writings and rituals in boorish schools. Word tirshafa(; ) is of Persian origin, meaning something like: “His Excellency.” It denotes the person whose main task was to determine and collect taxes (see ;).
Greek
The Greek language has gone through several major periods of transformation. The New Testament was compiled during the period known as the Koine. This was the period of national or simple Greek language.
Greek was spoken fluently throughout the ancient world from 330 BC. and to 330 AD. Koine was the common language on the streets of Rome, Alexandria, Athens and Jerusalem. When the Romans finally conquered the Greeks, Greek influence spread throughout the empire. The inscription on the seal of Augustus, the Roman emperor, was in Greek. Paul, when writing to the saints in Rome, the capital of the Roman Empire, used Greek, not Latin!
G.L. Archer noted:
The Greek language was an ideally suited language medium for the worldwide spread of the Gospel throughout the Mediterranean, Egypt and the Middle East. Accurate in expression, beautiful in ear, and possessed of great power of rhetoric, he provided an ideal vehicle for proclaiming God's message to the people, overcoming Semitic obstacles and reaching all pagan nations. Of particular significance is that the “fullness of times” and the first coming of Christ occurred when the Greek language opened up routes of communication to all pagan peoples east of Italy and Libya at a level that would have been impossible to achieve with the multilingualism that prevailed before (1975). p. 870).
In the seventeenth century, some authorities argued that the language of the New Testament was equal to the Greek of the ancient period. Later, some scholars argued that the Greek of the New Testament was of a special kind, was, so to speak, “the language of the Holy Spirit.” Others argued that this was not so.
Adolf Deissmann argued that the New Testament was formed in the environment of “spoken Greek,” i.e. the language of the common people. Scientists such as A.T. Robertson supported this view. However, in recent years a more balanced approach has developed. It is now recognized that the conditions for the emergence of the language of the New Testament were created by a number of factors.
The literature of the ancient period made its contribution. The Jewish Old Testament also played a role. The Septuagint (the Greek translation of the Old Testament) had a strong influence on the New Testament (see Arndt and Gingrich 1967, xviii). Moreover, much can be learned from ordinary first-century inscriptions - those made on papyri, potsherds and other inscriptions (as on coins, etc.). All this sheds more light on the texts of the New Testament.
Ultimately, it must be admitted that the inspired writers of the New Testament, although they used the common words of that period, used them in such a sublime manner as they had never been used before in this world. To use Nigel Turner's words, many New Testament words “have taken on a deeper meaning and holiness when they enter the Christian vocabulary” (1981, x).
Let's take, for example, the word charis– grace. This is an old Greek word that comes from the verb hair- rejoice. The Greeks used it in relation to beauty, grace of physical form, favor, gratitude, etc. However, anyone who is familiar with the New Testament certainly knows that the inspired writers gave it a special connotation when they took this term. Above all, it expresses the great love of God revealed in His redemptive plan, despite human unworthiness. Therefore, anyone who wishes can convert (through submission to the divine plan) and receive heavenly grace (see.
Aramaic
I. The first time Aramaic is used in the Bible is in Genesis 31:47, where Laban names a stone monument in Aramaic, while Jacob gives it a Hebrew name. It is difficult to establish with certainty how ancient the Aramaic language is. Albright considers it established that this language originated from one of the West Semitic dialects spoken in northwestern Mesopotamia at the beginning of the 2nd millennium BC. Obviously, traces of this dialect are visible in messages from the archive →. According to Albright, this dialect was spoken by the Jewish patriarchs before moving to Palestine. There they adopted the local Canaanite dialect. But such a statement raises some doubts. One of the oldest inscriptions in Aramaic, the Kilammu inscription, presumably dates back to the 2nd half of the 9th century BC. It was found in Zindzirli along with later inscriptions, probably from the 8th century BC. Science also has the Zakir inscription dating back to the beginning of the 8th century BC. (→ , III). The ancient Aramaic language of this inscription still has much in common with Canaanite. The influence of Canaanite and Akkadian languages is especially strong in the Kilammu inscription, so that some researchers refuse to accept that this text was written in Aramaic.
II. The Aramaic language, previously (based on Dan 2:4) mistakenly considered Chaldean, became widespread (2 Kings 18:26) and ultimately, displacing Hebrew, became spoken, becoming by the time of Jesus the language of the Jewish people. The written Hebrew language, in which most of the OT was written, was no longer used as a spoken language. Like the Assyrians and Babylonians - Akkadian, and later in the Roman Empire - Greek, so in the Persian kingdom - Aramaic became the language of official documents and international communication (see also the Book of Ezra). The Jews of the Diaspora who lived in Egypt also spoke Aramaic. This is found in Jewish papyrus documents dating back to the 5th and 4th centuries BC, found at Elephantine (in Upper Egypt). In the period after the Babylonian captivity, the Hebrew language could only be heard in synagogues during the reading of Scripture. At the same time, the translator presented the read text in a free translation into Aramaic. Since such a presentation was too free, the need for written translation subsequently arose. In Aramaic it was called → (= “translation”). Over time, Aramaic was replaced by Arabic.
III. Aramaic, along with Canaanite and Hebrew, belongs to the northwestern Semitic languages, and, in turn, is divided into Western and Eastern Aramaic. The monuments of writing in Western Aramaic include:
1)
Ancient Aramaic inscriptions: inscriptions from Zinjirli together with inscriptions from Kilammu and Zakir, Nabatean inscriptions (1st century BC - 1st century AD), inscriptions from Palmyra (1st century BC - 3rd century AD), Sinai inscriptions (1st century AD) -IV centuries AD);
2)
Biblical Aramaic: two words in Gen 31:47 (see I); Jer 10:11; Dan 2:4 – Dan 7:28; Ezra 4:8 – Ezra 6:18; Ezra 7:12-26;
3)
Aramaic language of Jewish papyri and other documents from Egypt (5th and 4th centuries BC);
4)
Aramaic language of Jewish targums (translations), as well as the Jerusalem and Palestinian Talmuds (2nd-5th centuries AD);
5)
Samaritan is the language of translation of the Samaritan Pentateuch (used as a purely literary language until the Middle Ages, i.e. even after there were no speakers of this language;
6)
Christian-Palestinian Aramaic language of the Melkite Christians who lived in Palestine (V-VIII centuries AD);
7)
New Aramaic, which is still spoken today in a small area in the Anti-Lebanon mountains.
IV. Eastern Aramaic includes:
1)
Judeo-Aramaic Babylonian Talmud (IV-VI centuries AD);
2)
Mandaean is the language of the pagan Gnostics from the Mandaean sect (from the 4th century AD);
3)
Syriac is the written language of the Syriac Church in northern Syria and Mesopotamia in the 3rd-14th centuries. It originated from the dialect of Edessa, the oldest inscriptions of which date back to the 1st century AD. The name "Syriac" is explained by the fact that Christians who spoke Eastern Aramaic called themselves suryaye. They borrowed this word from Greek, where suroy– abbreviation for Assyria. Semitic name for this people aramaye, Akkadian Arima, they used only in the meaning of “pagans”;
4)
New Aramaic dialects in Mesopotamia, now spoken in Mosul and Tur Abdin, and in Armenia, where New Syriac from Urmia also became a written language.
Where Laban calls a monument made of stones in Arabic, while Jacob gives it Hebrew. Name. It is difficult to establish with certainty how ancient A.Ya is. Albright considers it established that this language originated from one of the Western Semites. dialects spoken in the north-west. Mesopotamia at the beginning of the 2nd millennium. BC Obviously, traces of this dialect are visible in the messages from the archive ⇒ Marie. According to Albright, this dialect was spoken by Jews. patriarchs before moving to Palestine. There they adopted the local Canaanite culture. dialect. But such a statement raises some doubts. One of the oldest inscriptions on A.Ya., the Kilammu inscription, suggests. refers to the 2nd floor. 9th century BC It was found in Zindzirli along with later inscriptions, probably from the 8th century. BC Science also has the inscription of Zakir, dating back to the beginning. VIII century BC (⇒Benhadad, III). Ancient Aram. the language of this inscription still has much in common with Canaanite. The influence of the Canaanites, as well as the Akkadians. languages are especially numerous in the Kilammu inscription, so that some researchers refuse to accept that this text is written in A.Ya.
II. A.Ya., previously (based on) mistakenly considered Chaldean, became widespread () and ultimately, displacing Hebrew, became colloquial, turning into the language of Hebrew by the time of Jesus. people. Written Old Hebrew the language in which most of the OT was written was no longer used as a spoken language. Like the Assyrians and Babylonians - Akkadian, and later in the Roman Empire - Greek, so in the Persian kingdom - Aram. became the official language. doc-tov and international communication (cf. also the Book of Ezra). The Jews of the Diaspora who lived in Egypt also spoke A.Ya. This is found in Jude. documents on papyrus dating back to the 5th and 4th centuries. BC, found in Elephantine (in Upper Egypt). In the period after Vavil. captivity of the Jews the language could only be heard in synagogues during the reading of Scripture. At the same time, the translator presented the read text in a free translation into A.Ya. Since such a presentation was too free, the need for written translation subsequently arose. In Aram. it was called ⇒ targum ("translation"). Over time, A.Ya. was replaced by Arabic.
III. A.Ya., along with Canaan. and Heb., belongs to the North-West. Semite. languages, and, in turn, is divided into Western and Eastern Aram. To the monuments of writing in Western Aram. relate:
1) Old-Aram. inscriptions: inscriptions from Zincirli together with inscriptions from Kilammu and Zakir, Nabatean inscriptions (1st century BC - 1st century AD), inscriptions from Palmyra (1st century BC - 3rd century AD), Sinai inscriptions (I-IV centuries AD);
2) bib. Aram.: two words in (see I); ; – ; – ; ;
3) AND I. jud. papyri and other documents from Egypt (5th and 4th centuries BC);
4) AND I. jud. Targums (translations), as well as the Jerusalem and Palestinian Talmuds (II-V centuries AD);
5) Samaritan is the language of translation of the Samaritan Pentateuch (used as a purely literary language until the Middle Ages, i.e. even after there were no speakers of this language;
6) Christian-Palestine AND I. Melkite Christians who lived in Palestine (V-VIII centuries AD);
7) Neo-Aramic, which is still spoken today in a small district in the Anti-Lebanon mountains.
IV. Eastern Aram. includes:
1) Jud.-Aram. Babylonian Talmud (IV-VI centuries AD);
2) Mandaean - the language of pagan Gnostics from the Mandaean sect (from the 4th century to AD);
3) sir. - letters sire language churches in the north Syria and Mesopotamia in the III-XIV centuries. It originated from the dialect of Edessa, the oldest inscriptions of which date back to the 1st century. according to R.H. The name “Syriac” is explained by the fact that Christians who spoke Eastern Aram called themselves suryaye. They borrowed this word from Greek, where suroy– abbreviation for Assyria. Semite. the name of this people aramaye, Akkadian Arima, they used only in the meaning of “pagans”;
4) Novoaram. dialects in Mesopotamia, which are now spoken in Mosul and Tur Abdin, as well as in Armenia, where Novosir. from Urmia also became a letter. tongue.
Aramaic
During the time of Xerxes and Artaxerxes there was no talk of a temple, since the construction of a wall around Jerusalem became more urgent.
This could easily be interpreted as an act of defiance, since the Jews could be planning to defend themselves against the Persian army with these walls. So the Samaritans wrote to Artaxerxes, pointing out that the Jews had once ruled large parts of Asia Minor from Jerusalem and had a bad reputation for rebelling against the Assyrians and Babylonians who had preceded the Persians. And as the Bible says,
1 Ezd., 4: 7. ...The letter was written in Syriac letters and in the Syriac language.
In fact, the original version of 1 Ezra gives this letter in Aramaic (Syriac).
Aramaic is a Semitic language, related to Hebrew, but quite different from it, so that someone who understands one language will have difficulty understanding the other. Perhaps they are related in much the same way as German and Dutch or French and Spanish.
Aramaic was more common than Hebrew. During the Exodus, the Aramaic tribes roamed not only in Syria (Aram), but also in many areas of Asia Minor, including Babylonia. It follows that knowledge of Aramaic was widespread throughout this area. The Arameans prospered as traders, traveled far and wide, and their language became the language in which most educated people could communicate.
Thus, when the Assyrians under the leadership of Sennacherib besieged Jerusalem, Assyrian emissaries shouted propaganda messages in Hebrew outside the walls to dishearten the defenders. The Jewish emissaries, hoping to stop this, humbly asked:
2 Kings 18:26. ...speak to your servants in Aramaic, for we understand, and do not speak to us in Hebrew in the hearing of the people who are on the wall.
Both Assyrians and Jews could understand each other on the common basis of Aramaic.
Perhaps the Jews in Babylon got by with Aramaic until they learned Babylonian so much that Hebrew began to become almost foreign to them (as it does to most Jews outside of Israel in modern times). Additionally, the mixed population in what was once Israel and Judah may have drifted toward Aramaic.
For this reason, some books written in late biblical times, particularly some sections of the Book of Daniel, were written in Aramaic. And during the New Testament, Aramaic was generally the language of the Jewish people. So, Jesus spoke Aramaic, not Hebrew.
From the book INSTRUCTIONS IN SPIRITUAL LIFE author Feofan the RecluseLANGUAGE It is a great thing to curb it. You complain, feeling that you are weakened in spirit, there is not enough sobriety, self-control and self-compulsion. You are too demanding. You have just escaped from the whirlpool of P. and you want your soul to have such powerful tools for living according to God.
From the book The Essence of the Science of Kabbalah. Volume 1. author Laitman Michael2.2.3. The language of the Kabbalists is the language of branches. The language of the branches means that it was created on the basis of instructions received by the branches in our world from their roots in the higher world, which are the standard for their branches. The standard is the desire to imitate those who are on a higher
From the book Furrow author Escriva JosemaríaLANGUAGE 899 The gift of tongues, the ability to convey knowledge about God, is necessary for those who become an apostle. – So every day I ask God, our Lord, to give the gift of languages to each of His children. 900 Learn to say “no” without harshness, which kills love, without hurting without extreme
From the book Secrets of the Russian Word author Irzabekov Vasily From the book Book of Jewish Aphorisms by Jean Nodar From the book Aztecs, Mayans, Incas. Great Kingdoms of Ancient America author Hagen Victor von From the book Myths and Legends of China by Werner Edward From the book The Language of Philosophy author Bibikhin Vladimir Veniaminovich From the book Apostolic Christianity (1–100 AD) by Schaff Philip8. Language and the world. Philosophy, the work of receiving understanding, is equal to language in its openness to the world. Indeed, the basis of natural language, the pure significance of a word, rests on the significance of an event, ultimately on the significance of an event in the world. Language of philosophy
From the book Ladder, or Spiritual Tablets author Climacus John From the book Personality and Eros author Yannaras ChristThe tongue of one who is internally humble is not stolen by oral conversations. The tongue can squander the fruits of many labors. )
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