Old Hijazi: Difference between revisions

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Note: In the Greek transcriptions from the first Islamic century, the L is assimilated:
Note: In the Greek transcriptions from the first Islamic century, the L is assimilated:


Αβδεραμαν
Αβδεραμαν<ref>Ahmad Al-Jallad, [https://www.academia.edu/24938389/Al_Jallad_2017_The_Arabic_of_the_Islamic_Conquests_Notes_on_Phonology_and_Morphology_based_on_the_Greek_Transcriptions_from_the_First_Islamic_Century The Arabic of the Islamic conquests], p.428</ref>


ʕabdərahṃān
ʕabdərahṃān


<nowiki>https://www.academia.edu/24938389/Al_Jallad_2017_The_Arabic_of_the_Islamic_Conquests_Notes_on_Phonology_and_Morphology_based_on_the_Greek_Transcriptions_from_the_First_Islamic_Century</nowiki>
'''5- The pronominal suffix of the 3<sup>rd</sup> person masculine plural takes only the “hum” form. While classical Arabic has both “hum” and “him”.'''
 
In the following example<ref>Ibid, p.90</ref>, the final pronoun should take the “him” form in accordance with classical Arabic rules. The psalm fragment instead uses the “hum” form.
 
بأوثانِهُم
 
bi-ʔaṯwāni-hum
 
βη αυθάνϳὑμ
 
 
 
'''6- The indefinite accusative is marked with ā instead of classical Arabic “an”.'''
 
This is attested twice in the word γεδδα [ǧeddā]<ref>Ibid, p.22</ref> which means “very”.
 
 
'''7- The Feminine Ending is “eh” instead of “ah” which matches modern Levantine Arabic'''<ref>Ibid, p.51</ref>
 
οελευδιεὑ [wel-ʾʔewdiyeh] والأودية<ref>Ibid, p.79</ref>
 
χαϳμετ σεϳλουμ [ḫaymet seylūm] خيمة سيلوم <ref>Ibid, p.91</ref>






5- The pronominal suffix of the 3<sup>rd</sup> person masculine plural takes only the “hum” form. While classical Arabic has both “hum” and “him”.


In the following example, the final pronoun should take the “him” form in accordance with classical Arabic rules. The psalm fragment instead uses the “hum” form.
'''8- ā is realized as [ē] unless there is an inhibiting factor, that is, an emphatic or a labial'''<ref>Ibid, p.51</ref>'''.'''


بأوثانِهُم
Examples:
 
Ζηεδ [ziyēd], Μελεχ [mēlek], Αβδελεση [ʕabdelʕēṣī]
 
'''<big>The text of the Damascus Psalm Fragment</big>'''
 
fa-sēlet mayyah wel-ʔewdiyeh fāḍat leʕal wa-ḫubz yeqdir yuʕtī
 
ʔeu yuheyyī māy(i)deh li-šiʕb-hu(hi) [sic] [*li-siʕbi-h(?)]
 
فسىلت (فسالت) مَيَّه والأودية فاضت لعل وخبز يقدر يعطي أو يهيِّي (يهيء) مايدة (مائدة) لشعبه.
 
li-dhālik semiʕ el-rab fa-ʔamtenaʕ wel-nār ʔeshteʕalet fī yaʕqūb wa ruǧz ṣaʕ(ad)
 
ʕalā ʔisrāel
 
لذلكْ سمع الرب فأَمتَنَع والنار اشتعلت في يعقوب ورُجُز صعد على إسراييل
 
li-ʔen(nahum) (la)m yūmi(nū) billāh wa-lā (tawa)kkelū ʕalā khalāṣ-h
 
لأنهم لم يومنوا بالله ولا توكلوا على خلاصه
 
wa ʔamar el-siḥēb min fawq wa ʔabwāb el-se…samā fateḥ
 
وأَمَر السحىب (السحاب) من فوق وأبواب السما فتح
 
wa ʔamṭar lehum m(ann)a liyā(kul)ū (wa) (ḫub)z min el-(semā) ʔaʕṭā-hum
 
وأمطر لهم منَّا لياكلوا و خبز من السما أعطاهم
 
(ḫub)z el-melēyke (ʔak)el ʔinsēn (ša)ba(ʕ) baʕaṯ la-hum ley(i)temellew
 
خبز الملايكة أكل إنسان شبع بعث لهم ليتمَلَّوْا.
 
ʔahāǧ el-teym(an) min el-semā wa ʔatē bi-quwwet-uh el-ʕāṣif
 
أهاج التيْمَن* من السما وأتى بقوته العاصف
 
''* Al-Jallad Notes: The name of the south wind in Classical Arabic is al-ǧanūb. The use of Teym[an] here might be an Aramaicism, tayman “south.” An identical term is used in the Hebrew Bible, têmān. (p.83)''
 
wa ʔamṭar ʕaley-hum mithl el-turāb luḥūm wa mithl raml el-buḥūr ṭiyūr
 
mujneḥah
 
وأمطر عليهم مثل التراب لحوم ومثل رمل البحور طيور مِجْنِحَة
 
fa-waqaʕat fī wasaṭ ʕasker-hum ḥawl ḫiyēm-hum
 
فوقعت في وسط عسكرهم حول خيامهم
 
fa-ʔakelūwa šebiʕū ǧeddā wa šehwet-hum ǧēb la-hum


bi-ʔaṯwāni-hum
فأكلوا وشبعوا جدا وشهوتهم جاب لهم


βη αυθάνϳὑμ
(la)m yuʕdemū (š)ehwet-hum wa ʕindmā kēn el-ṭaʕām fī fāh-hum


لم يُعدموا شهوتهم وعندما كان الطعام في فاهم


P22
wa ʔabtelew wa marmarū el-ʔilēh el-ʕālī wa šehād(ā)t-uh lam yeḥfaḏ̣ū


وابتلوا ومرموا الإله العالي وشهاداتُه لم يحفظوا


fa ʔanqalebū wa ġadarū miṯl ābāy(i)-hum ʔanqalebū miṯl el-qaws el-ʕawǧē


The Feminine Ending is “eh” instead of “ah” which matches modern Levantine Arabic p.51.
فأَنقلبوا وغدروا مثل آبايهُم أَنقلبوا مثل القوس العوجى


<nowiki>:</nowiki>
wa (ʔa)sḫaṭū-h bi-ʔawθāni-hum wa bi-menḥūtēti-hum ʔaġārū-h


οελευδιεὑ [wel-ʾʔewdiyeh] والأودية p.79
وأسخطوه بأوثانهم وبمنحوتاتهم أغاروه.


χαϳμετ σεϳλουμ [ḫaymet seylūm] خيمة سيلوم p.91
semiʕ allāh wa teġāfel (wa) ʔafsel ǧed(dā)—li-isra(il)


سمع الله وتغافل وأفسل جدا لإسراييل


The indefinite accusative is marked with ā instead of classical Arabic “an”. It’s attested twice in the word γεδδα [ǧeddā] which means “very”.
wa ʔaqṣā ḫaymet seylūm el-mesken elleðī ʔesken fil-bašer


p.22
وأقصا خيمة سيلوم المسكن الذي أسكن في البشر


wa ʔas(l)e(m) lilseb(ī) (q)oe(t-hum)


ā is realized as [ē] unless there is an inhibiting factor, that is, an emphatic or a labial.
وأسلم للسبي قوتهم.


p.51


<references />
<references />

Revision as of 18:23, 30 October 2023

Old Hijazi is the underlying Language of the Qur'an, as revealed by investigation into the Quranic Consonantal Text (QCT), the underlying consonantal skeleton (in Arabic, rasm رسم) of the Qur'an. This language differs markedly in pronunciation and grammar from the later classical Arabic that is imposed upon the text by modern day Muslims and scholars who follow the Muslim tradition of Quranic readings.

Introduction to the I'Arab

In order to understand how the language of the QCT differs from the later classical Arabic it is now read in, it's important to understand the i'arab.

The i'arab system in Arabic is a set of grammatical endings attached to words to convey aspects such as case, mood, and voice in a sentence. This system has its origin in classical Arabic as formulated by the classical Arabic grammarians after the 8th century, and it continues to be used, with very little change, in Modern Standard Arabic (MSA), known in Arabic as fusha, the lingua franca of the Arab world and the language of books and official media such as government proclamations and news media.

In Classical Arabic and MSA, nouns (asma') can be marked for three grammatical cases: nominative (marfu'), accusative (mansub), and genitive (majrur). The markings consist of either a short vowel, a short vowel and an “n” sound, or (occasionally) a long vowel. Nouns can also be in the state of definiteness or indefiniteness, which each take different endings. The system of i'arab specifies the vowel endings for nouns in these different states (Fischer, 86).

It should be noted that Classical Arabic had a sentence structure of VSO: verb, subject, object, with some variation for emphasis and other reasons. MSA has moved (along with the Arabic dialects) to use more of an SVO (Subject-Verb-Object) system, although VSO is still more common in literature (kamal hasan, 7). In Classical Arabic and sometimes in MSA the case system was essential to understanding the meaning of some sentences; as MSA has changed to mirror the dialects, though, the importance of the system for understanding has diminished. Arabic has become a more “analytical” language relying on the positions of words in sentences to convey meaning, whereas classical Arabic was a more “synthetic” language that used the i’arab system to convey this information.

Here is a basic outline of i'arab for singular nouns:

1. Nominative case (marfu'): the noun takes a short -u for definite and -un for indefinite nouns. This case is typically used for the subject of a sentence.

2. Accusative case (mansub): the noun takes a short -a for definite and -un for indefinite nouns. This case is often used for the direct object of a sentence.

3. Genitive case (majrur): the noun takes a short -i for definite and -in for indefinite nouns. This case is commonly used for objects of prepositions and to express ownership or relation of one noun to another (Karing Ryding, 183-184).

These are the basic form for regular, singular nouns, there are other variations on these three cases for other types and classes of noun.

As for verbs (afa'al), they can take different endings based on tense, mood, and voice.

Present tense (al-mudari') verbs can have different endings based on the mood:

1. Indicative mood (marfu'): The verb ends in -u. This is used when the verb is in an independent clause.

2. Subjunctive mood (mansub): The verb ends in -a. This is used after certain particles or in clauses beginning with “that” id est “I wish that I was a swimmer” or “I wish that he goes” (in Arabic, it is normal to say “I want that he goes” or “I wish that he goes” rather than “I want him to go” or “I wish him to go” with an infinitive, as infinitive verbs strictly speaking do not exist; the closest equivalent to the infinitive is the verbal noun (“going” “being” etc), but most forms of Arabic prefer the subjunctive to the verbal noun).

3. Jussive mood (majzum): The verb ends in a sukun, indicating a full stop/lack of vowel. This is used in certain negative commands or after certain particles (Karin Ryding, 445).

The endings for nouns are thus u, a, and i, and for verbs they are u, a, and sukun (full stop, silent, no vowel). As with the nouns, modern Arabic dialects have completely lost these endings, and MSA may be spoken with or without them and be understood. They were, however, essential for understanding classical Arabic. All of the classical Islamic reading traditions feature full use of the I’arab system, for nouns and verbs. Despite the presence of the diacritical markings on every word indicating the presence of these short vowels, these endings are not pronounced at the end of a line of Quranic recitation. If the i’arab were to be pronounced at the end of all lines, the Qur’an would cease to rhyme; meanwhile, if the Qur’an is read without the i’arab, hundreds of new rhymes emerge.

The Quranic Consonantal Text

The Qur’anic consonantal text (QCT) is the original consonantal skeleton of the text of the Qur’an. It is derived from two sources, the vast Uthmanic corpus of copies of the Qur’an created after the Uthmanic recension and the Sana’a palimpsest that provides us our only glimpse as a manuscript tradition which differs markedly from the Uthmanic tradition. Both the Uthmanic corpus and Sana’a palimpsest derive from an underlying text of the Qur’an and the two traditions do not differ greatly in their transmission of this underlying text. The QCT was written without many (but not without all) of the diacritical marks and dots which now typify Arabic texts, including inter alia short vowel marks, hamzahs, (many) consonant dot, and differs significantly from modern Arabic texts in the markings of some long vowels, particularly at the end of words.

The QCT shows a number of differences from both the later interpretation of it in the Islamic tradition and later medieval norms around writing Arabic.

Final Yaa’

In later Arabic, some words such as رأى and قهوى are spelled with the letter “y”, “yaa’”, but pronounced with a long “a” sound. This letter, the so-called Alif Maqsurah, is not always represented as such in the QCT. In some cases, the sound is written out as a regular alif ا and in other cases it is written as would be later expected, with a yaa’ ى. The difference between these spellings is likely meaningful. The instances in which the yaa’ is spelled out likely had an original long e sound, whereas those written with an alif likely represented a pronounced long a. These sounds were later merged into a single long “a” realization. (Marijn van Putten Dissimilation of ē to ā in the Qurʾānic Consonantal Text).

The Hamzah

In most cases where later forms of Arabic and interpretations of the QCT would have a hamzah (the letter ء, in later Arabic used to represent the glottal stop) the Qur’an does not spell word with a hamzah in any position. The orthography of the QCT seems to indicate a total lack of the glottal stop in all cases save one:

1. Post consonantal mid-word hamzahs are just not written: يسأل “he asks” is spelled يسل with no hamzah, أفئدة “benefits” is written افده.

2 The sequence u/a ‘ u with a long u is written with a single waw و:

رؤوس “heads” is written روس

رؤوف “compassionate” is written روف

3. Final long a followed by a hamzah is written without the hamzah, so أبناء “sons” is written ابنا .

Unlike with the other hamzahs, where rhyme seems to indicate the glottal stop was not pronounced, the rhyms involving these words seem to indicate the hamzah may have been pronounced in this position, though it was never written

Ta Marboutah

In later Arabic, the final a sound indicating a feminine noun, the ta marboutah, is written as haa’ ه with two dots over it, the so-called ta marboutah: ة . The QCT never has these two dots. When it does appear, the pronunciation was not with a t followed by the I’rab ending, but rather a consonantal, breathy haa’ that would have rhymed with the third person attached pronoun -hu.

Nunation Lost

The QCT never writes out the tanwiin, the addition of a nun to the I’arab ending of a noun, with one exception, where the expression k’ayyin min “oh how many of” is written كأين من . Otherwise the 3rd person masculine accusative an is written just as a long a ا or else the tanwin is not written at all. All other forms of grammatical nunation, the addition of a nun to a word to mark a grammatical structure, have also been lost in the orthography of the QCT. The loss of nunation is such that in the majzum or jussive for the word kaana “to be” is written without final nunnation in several spots: 1sg. ak اك (Q19:20) 3sg.m yak ىك (Q8:53; Q9:74; Q16:120, Q19:67; Q40̈:28, 85; Q75:37) 3sg.f. tak تك (Q4:40; Q11:17, 109; Q16:127; Q19:9; Q31:16; Q40:50) 1pl. nak نك (Q74:43, 44) This also extends to the “energetic” verbal ending -an: Q96:15 (later Arabic: )la-nasfa’an لنفسعا ‘We will surely drag’Q12:32 Q12:32 (later Arabic: ) la-yakunan لىكونا ‘he will surely be’

Enforcement of Classical Arabic on Early Arabic Texts

Modern scholars have generally taken for granted the antiquity and universality of the Arabic of the grammarians (Classical Arabic). Earlier written texts, such as the papyri from the seventh and early eighth centuries ce and the Quran, the earliest manuscripts of which precede the grammatical tradition by more than a century, are conventionally interpreted according to much later norms, without the need for justification. Any reader of these texts will notice that the oral component differs from the written in significant ways. To illustrate, consider the word ملىكه in Q66:6. All reading traditions instruct that this word should be pronounced as [malāʔikatun]; these traditions go back to the middle of the eighth century at the earliest, while the true seventh-century form is the written artifact, mlykh, lacking the final syllable tun. Despite the fact that the written in these cases is demonstrably older than the reading traditions, the oral is given default preference, and the differences are a reduced to orthographic convention. Indeed, most scholars have assumed that the language behind the most ancient component of the Quran, its Consonantal Text (QCT), is more or less identical to the language recited in the halls of Al-Azhar today.


The careful and dispassionate study of Arabia’s ancient epigraphy reveals a picture quite dissimilar from that presented in Muslim historical sources. The Arabic of the grammarians is not met with; instead, the peninsula displays a dazzling degree of linguistic diversity. The Old Arabic dialects differ in ways not recorded by the grammarians, while features that figure prominently in the grammatical manuals are nowhere to be found. Consider nunation (tanwīn)—this is a standard feature of Classical Arabic, but in the consonantal South Semitic writing systems, Greek transcriptions, and the Graeco-Arabic inscription A1, the feature is completely absent. While the absence of nunation in Arabic orthography is usually written off as a convention, there is no reason to assume such conventions when Arabic is written in other scripts, much less before the development of the Arabic script itself. These attestations can mean only one thing: nunation had disappeared in most forms of Old Arabic.

Early transcriptions of Arabic in Greek and Hebrew scripts

Since that short vowels aren’t represented in Arabic writing, early Arabic texts written in non-Arabic scripts provide important pronunciation details as these scripts are free from Arabic spelling rules and do show short vowels.

One of the great challenges of understanding the linguistic history of Arabic in the early Islamic period is the highly defective spelling of early Arabic. It is ambiguous in terms of phonetic features such as the short vowels, the hamzah, and a general disagreement whether a written text is supposed to represent the vernacular or rather a form approximating Classical Arabic, or something in between, make it difficult to establish much of a baseline of expectations of the Arabic of this period. Historically, scholars interested in the history of Arabic have relied on the descriptions of the language by the Arab Grammarians who started their effort to standardize a high Arabic language around the end of the 8th century. The form of Arabic they describe, however, is highly idealized, and certainly rather artificial. Any data there is about the spoken vernacular in such works is, as Rabin (1951, p. 4) put it, seen “only through the veil of the literary Arabic used by their speakers”. Recent advances in the field of Arabic historical linguistics, spearheaded by Ahmad Al-Jallad, have made it clear that in the Pre-Islamic period, Arabic was much more diverse than was previously thought.
The lack of explicit prescriptivism in the early grammatical tradition concerning a large amount of phonological, morphological and syntactic variation should not be understood as evidence that the data presented by the grammarians is an uncurated representation of the dialects of Arabic. In fact, if we compare what the grammarians describe to contemporary Arabic texts written in scripts other than Arabic, we find one very striking difference: The Arabic of this period, not filtered through the grammarian lens, lacks the full ʔiʕrāb and tanwīn system which so quintessentially marks Classical Arabic.

First Islamic century Greek transcriptions

These texts are mainly official documents belonging to the Umayyad caliphate which was founded by Muʕāwiyah, a companion of Muhammad. Although the Greek texts in these documents contain short Arabic phrases (mainly names and titles), they reveal that the documented dialect has the following features:

1-The loss of final short vowels and nunation.[1]

E.g.:The name banī saʕd بني سعد is written without the final short vowel ‘i’ and without nunation (tanwīn):

Β(ανι) Σααδ β(εν) Μαλεχ / B(ani) saad b(en) malek / بني سعد بن مالك Classical Arabic pronunciation: Banī saʕdin ibni mālik

You can view the papyri here.

2- Final short vowels are retained In construct.

E.g.

Ομμου Ιωσεw / ommu yūsef/ أم يوسف [2]

But if the possessive noun begins with the definite article, the final short vowel of the possessed noun is replaced with the vowel of the ‘al’ article. E.g.: αβδαλλα/abdalla / عبد الله (Classical Arabic: Abdullah).

3- The feminine ending “ah” changes to “at” only in construct[3]. Which proves the lack of final short vowels in non-construct.

Example for feminine “at” in construct:

The (female) servant of God أمة الله

αμαθαλλα : amatalla[4]

4- Case inflection with long vowels is retained.

The word “father” in the nominative appears as abū while in the genitive appears as abī[5].

E.g.[6]

Αβου Σαειδ /abū saʕīd/ أبو سعيد

Οβαιδαλλα β(ιν) Αβιλαας / ʕobaydallāh b(in) ʾabī l-ʕās ̣/ عبيد الله بن أبي العاص


5-  The alef maqsūrah ى is pronounced as ē instead of the Classical Arabic pronunciation ā.

E.g. [7]

Μαυλε /mawlē/مولى

ιαειε /yaḥyē/ يحيى

ιαλε /yaʕlē/يعلى


An example of these Umayyad Greek-Arabic texts:

A Greek Inscription from Jordan Dated 42 AH / 662-63 CE

This inscription includes the Arabic pronunciation of the title and name of Muʕāwiyah, the first Umayyad caliph.

“In the days of the servant of God Muʕāwiya, the commander of the faithful, the hot baths of the people there were saved and rebuilt…”

In this inscription, not a single Arabic word recieved a final short vowel:

“The servant of God Muʕāwiya the commander of the faithful”

The Greek transcription:                ABDALLA MAAUIA AMIRAALMUMENEN

Classical Arabic pronunciation: ʕabdullāhi muʕāwiyatu amīru l-muʾminin

عبدُ اللهِ معاويةُ أميرُ المؤمنين

In classical Arabic, the first 4 words receive the following final short vowels:

“ʕabd” receives ‘u’. “Allah” receives ‘i’. Muʕāwiyah receives ‘u’ which turns the ‘ah’ to ‘at’: muʕāwiyatu. “amīr” receives ‘u’.

You can view the inscription here.


Another Umayyad Greek-Arabic text:

A Bilingual Umayyad Document From The Year 54 AH / 674 CE

This is an Umayyad Note to the people of the city of Neṣṣana demanding that they pay their due of the Jizyah (Tax on non-Muslims). It’s written both in Arabic and Greek. The Greek portion includes the following Arabic names that lacked any case inflection:

Alaaret b(en) Abd الحارث بن عبد

Classical Arabic: Al-ḥārithi bni ʕabd (The name in the document is in the genitive case, hence taking the ‘i’ final short vowel)

Adie B(en) Kaled عدي بن خالد

Classical Arabic: Adeyyi bni khālid (The name in the document is in the genitive case)

بني سعد بن مالك

B(ani) saad b(en) malek

Classical Arabic: Banī saʕdin ibni mālik

You can view the document here.

The Damascus Psalm Fragment

This document, dated to the third Islamic century, was discovered in the Umayyad Mosque in Damascus in 1900. It includes a translation of a portion of “The Book of Psalms” of the bible (Psalm 77). This Arabic translation is written with Greek letters. The translation is literal with strict adherence to the syntax and wording of the original language*, which caused parts of it to sound awkward and hard to understand.

The phonology and morphology of the Psalm Fragment reflect the contemporary vernacular, while its syntax follows the Greek.

The dialect of the Psalm Fragment has the following features:

1- The loss of final short vowels and nunation[8].

E.g.

yuheyyī māy(i)deh li-šiʕb-hu(hi)[9]

ὑεϳει μάϳδεὑ λιχχειγβὑϳ

يهيِّي (يهيء) مايدة (مائدة) لشعبه

Classical Arabic:

yuhayyiʾu māʾidatan li-šaʕbih


2- In construct, final short vowels are retained in some cases and lost in others[10].

Example for the loss[11]:

حول خيامْهُم

ḥawl ḫiyēm-hum

χαυλ χηέμὑμ


Example for retention[12]:

بأوثانِهُم

bi-ʔaṯwāni-hum

βη αυθάνϳὑμ


3- The Alef maqṣūrah is pronounced as [ā] in backed and labial environments, but as [ē] otherwise[13].

E.g.

أعطى  aʕṭā

αγτα

أتى  atē

Ατε


4- The “L” of the definite article doesn’t assimilate to the following coronal consonant[14].

E.g.[15]

οελναρ

wel-nār

والنار


Note: In the Greek transcriptions from the first Islamic century, the L is assimilated:

Αβδεραμαν[16]

ʕabdərahṃān

5- The pronominal suffix of the 3rd person masculine plural takes only the “hum” form. While classical Arabic has both “hum” and “him”.

In the following example[17], the final pronoun should take the “him” form in accordance with classical Arabic rules. The psalm fragment instead uses the “hum” form.

بأوثانِهُم

bi-ʔaṯwāni-hum

βη αυθάνϳὑμ


6- The indefinite accusative is marked with ā instead of classical Arabic “an”.

This is attested twice in the word γεδδα [ǧeddā][18] which means “very”.


7- The Feminine Ending is “eh” instead of “ah” which matches modern Levantine Arabic[19]

οελευδιεὑ [wel-ʾʔewdiyeh] والأودية[20]

χαϳμετ σεϳλουμ [ḫaymet seylūm] خيمة سيلوم [21]



8- ā is realized as [ē] unless there is an inhibiting factor, that is, an emphatic or a labial[22].

Examples:

Ζηεδ [ziyēd], Μελεχ [mēlek], Αβδελεση [ʕabdelʕēṣī]

The text of the Damascus Psalm Fragment

fa-sēlet mayyah wel-ʔewdiyeh fāḍat leʕal wa-ḫubz yeqdir yuʕtī

ʔeu yuheyyī māy(i)deh li-šiʕb-hu(hi) [sic] [*li-siʕbi-h(?)]

فسىلت (فسالت) مَيَّه والأودية فاضت لعل وخبز يقدر يعطي أو يهيِّي (يهيء) مايدة (مائدة) لشعبه.

li-dhālik semiʕ el-rab fa-ʔamtenaʕ wel-nār ʔeshteʕalet fī yaʕqūb wa ruǧz ṣaʕ(ad)

ʕalā ʔisrāel

لذلكْ سمع الرب فأَمتَنَع والنار اشتعلت في يعقوب ورُجُز صعد على إسراييل

li-ʔen(nahum) (la)m yūmi(nū) billāh wa-lā (tawa)kkelū ʕalā khalāṣ-h

لأنهم لم يومنوا بالله ولا توكلوا على خلاصه

wa ʔamar el-siḥēb min fawq wa ʔabwāb el-se…samā fateḥ

وأَمَر السحىب (السحاب) من فوق وأبواب السما فتح

wa ʔamṭar lehum m(ann)a liyā(kul)ū (wa) (ḫub)z min el-(semā) ʔaʕṭā-hum

وأمطر لهم منَّا لياكلوا و خبز من السما أعطاهم

(ḫub)z el-melēyke (ʔak)el ʔinsēn (ša)ba(ʕ) baʕaṯ la-hum ley(i)temellew

خبز الملايكة أكل إنسان شبع بعث لهم ليتمَلَّوْا.

ʔahāǧ el-teym(an) min el-semā wa ʔatē bi-quwwet-uh el-ʕāṣif

أهاج التيْمَن* من السما وأتى بقوته العاصف

* Al-Jallad Notes: The name of the south wind in Classical Arabic is al-ǧanūb. The use of Teym[an] here might be an Aramaicism, tayman “south.” An identical term is used in the Hebrew Bible, têmān. (p.83)

wa ʔamṭar ʕaley-hum mithl el-turāb luḥūm wa mithl raml el-buḥūr ṭiyūr

mujneḥah

وأمطر عليهم مثل التراب لحوم ومثل رمل البحور طيور مِجْنِحَة

fa-waqaʕat fī wasaṭ ʕasker-hum ḥawl ḫiyēm-hum

فوقعت في وسط عسكرهم حول خيامهم

fa-ʔakelūwa šebiʕū ǧeddā wa šehwet-hum ǧēb la-hum

فأكلوا وشبعوا جدا وشهوتهم جاب لهم

(la)m yuʕdemū (š)ehwet-hum wa ʕindmā kēn el-ṭaʕām fī fāh-hum

لم يُعدموا شهوتهم وعندما كان الطعام في فاهم

wa ʔabtelew wa marmarū el-ʔilēh el-ʕālī wa šehād(ā)t-uh lam yeḥfaḏ̣ū

وابتلوا ومرموا الإله العالي وشهاداتُه لم يحفظوا

fa ʔanqalebū wa ġadarū miṯl ābāy(i)-hum ʔanqalebū miṯl el-qaws el-ʕawǧē

فأَنقلبوا وغدروا مثل آبايهُم أَنقلبوا مثل القوس العوجى

wa (ʔa)sḫaṭū-h bi-ʔawθāni-hum wa bi-menḥūtēti-hum ʔaġārū-h

وأسخطوه بأوثانهم وبمنحوتاتهم أغاروه.

semiʕ allāh wa teġāfel (wa) ʔafsel ǧed(dā)—li-isra(il)

سمع الله وتغافل وأفسل جدا لإسراييل

wa ʔaqṣā ḫaymet seylūm el-mesken elleðī ʔesken fil-bašer

وأقصا خيمة سيلوم المسكن الذي أسكن في البشر

wa ʔas(l)e(m) lilseb(ī) (q)oe(t-hum)

وأسلم للسبي قوتهم.


  1. Ahmad Al-Jallad, The Arabic of the Islamic conquests, 2017, p11]
  2. Ahmad Al-Jallad, The Arabic of the Islamic conquests, 2017, p12
  3. Ahmad Al-Jallad, The Arabic of the Islamic conquests, 2017, p14
  4. Kaplony, Andreas, The orthography and pronunciation of Arabic names and terms in the Greek , p.16
  5. Ahmad Al-Jallad, The Arabic of the Islamic conquests, 2017, p11
  6. Ahmad Al-Jallad, The Arabic of the Islamic conquests, 2017, p12
  7. Ahmad Al-Jallad, The Arabic of the Islamic conquests, 2017, p13
  8. Ahmad Al-Jallad, The Damascus Psalm Fragment, 2020, p.21
  9. Ibid, p.79
  10. Ibid, p.22
  11. Ibid, p.84
  12. Ibid, p.90
  13. Ibid, p.48
  14. Ibid, p.49
  15. Ibid, p.80
  16. Ahmad Al-Jallad, The Arabic of the Islamic conquests, p.428
  17. Ibid, p.90
  18. Ibid, p.22
  19. Ibid, p.51
  20. Ibid, p.79
  21. Ibid, p.91
  22. Ibid, p.51