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Aramaic language
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Aramaic is a Semitic language with a 3,000-year history. It has been the language of administration of empires and the language of divine worship. It is the original language of large sections of the biblical books of Daniel and Ezra, and is the main language of the Babylonian Talmud. Aramaic was the native language of Jesus (see Aramaic of Jesus).
Modern Aramaic is spoken today as a first language by numerous, scattered communities, most significantly by the Assyrians and Aramean-Syriac people. The language is considered to be endangered.
Aramaic's long history and diverse and widespread use has led to the development of many divergent varieties, or dialects, of the language. Thus, there is no one Aramaic language, but each time and place has had its own variety.
Aramaic belongs to the Afro-Asiatic language family.
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Aramaic is a Semitic language with a 3,000-year history. It has been the language of administration of empires and the language of divine worship. It is the original language of large sections of the biblical books of Daniel and Ezra, and is the main language of the Babylonian Talmud. Aramaic was the native language of Jesus (see Aramaic of Jesus).
Modern Aramaic is spoken today as a first language by numerous, scattered communities, most significantly by the Assyrians and Aramean-Syriac people. The language is considered to be endangered.
Aramaic's long history and diverse and widespread use has led to the development of many divergent varieties, or dialects, of the language. Thus, there is no one Aramaic language, but each time and place has had its own variety.
Aramaic belongs to the Afro-Asiatic language family. Within that diverse family, it belongs to the Semitic subfamily. Aramaic is a part of the Northwest Semitic group of languages, which also includes the Canaanite languages (such as Hebrew). It is also related to Arabic, being part of the more diverse Central Semitic languages; one possible source for the Arabic alphabet is Nabataean Aramaic script.
Geographic distributionDuring the twelfth century BCE, Aramaeans, the native speakers of Aramaic, began to settle in great numbers in modern-day Syria, Iraq and eastern Turkey. As the language grew in importance, it came to be spoken throughout the Mediterranean coastal area of the Levant, and spread east of the Tigris. Jewish settlers took the language with them into North Africa and Europe, and Christian missionaries brought it into Persia, India and even China. From the seventh century CE onwards, Aramaic was replaced as the lingua franca of the Middle East by Arabic. However, Aramaic remains a literary and liturgical language among Jews, Mandaeans and some Christians, and is still spoken by small isolated communities throughout its original area of influence. The turbulence of the last two centuries has seen speakers of first-language and literary Aramaic dispersed throughout the world.
Aramaic languages and dialectsTraditionally, Aramaic is considered a single language. However, it could equally well be considered a group of closely related languages, rather than a single monolithic language — something which it has never been. Its long history, extensive literature, and use by different religious communities are all factors in the diversification of the language. Some Aramaic dialects are mutually intelligible, whereas others are not. 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.
Writing system
The earliest Aramaic alphabet was based on the Phoenician script. In time, Aramaic developed its distinctive 'square' style. The ancient Israelites and other peoples of Canaan adopted this alphabet for writing their own languages. Thus, it is better known as the Hebrew alphabet today. This is the writing system used in Biblical Aramaic and other Jewish writing in Aramaic.
The other main writing system used for Aramaic was developed by Christian communities: a cursive form 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.
Old AramaicOld Aramaic covers over thirteen centuries of the language. This vast time span is chosen as it includes all Aramaic that is now effectively extinct. The main turning point for Old Aramaic is around 500 BCE, when the Ancient Aramaic (the language of Aramaeans) moves into Imperial Aramaic (the language of powerful empires). The various spoken dialects of Old Aramaic come to prominence when Greek replaces Aramaic as the language of power in the region.
Ancient AramaicAncient Aramaic refers to the Aramaic of the Aramaeans from its origin until it becomes the official 'lingua franca' of the Fertile Crescent. It was the language of the city-states of Damascus, Hamath and Arpad.
Early Ancient AramaicThere 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.
Late Ancient Aramaic
From 700 BCE, the language began to spread in all directions, but lost much of its homogeneity. Different dialects emerged 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.
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 BCE. The Seleucids imposed Greek in the administration of Syria and Mesopotamia from the start of their rule. In the third century BCE, Greek overtook Aramaic as the common language in Egypt and Syria. However, a post-Achaemenid Aramaic continued to flourish from Judaea, through the Syrian Desert, and into Arabia and Parthia.
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 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 not considered an authoritative work by other communities, and documentary evidence shows that its text was amended. 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.
Late Old Eastern Aramaic
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 Judah, Syria, 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.
Late Old Western AramaicThe 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. Aramaic came to coexist with Canaanite dialects, eventually displacing Phoenician in the 1st century BCE and Hebrew around the turn of the 4th century CE.
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 dialect 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).
Languages during Jesus' lifetimeDuring Jesus' lifetime, in the first century CE of Israel's Roman Period, Jews are believed to have spoken Hebrew and Aramaic. Additionally, Koine Greek was an international language of the Roman administration and trade, and was widely understood by those in the urban spheres of influence. Latin was spoken in the Roman army, but had almost no impact on the linguistic landscape.
In addition to the formal, literary dialects of Aramaic based on Hasmonaean and Babylonian there were a number of colloquial Aramaic dialects. Seven dialects of Western Aramaic were spoken in the vicinity of the land of Israel 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', '' and '‘ayin' all became pronounced as 'aleph'. Galilean Aramaic, the dialect 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 mountain range of 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.
The three languages mutually influenced each other, especially Hebrew and Aramaic. Hebrew words entered Jewish Aramaic (mostly technical religious words but also everyday words like 'wood'). Vice versa, Aramaic words entered Hebrew (not only Aramaic words like mammôn 'wealth' but Aramaic ways of using words like making Hebrew ra’ûi, 'seen' mean 'worthy' in the sense of 'seemly', which is a loan translation of Aramaic meaning 'seen' and 'worthy').
The Greek of the New Testament often preserves non-Greek semiticisms, including transliterations of Semitic words:
- Some are Aramaic like talitha (ta???a) that can represent the noun (Mark 5:41).
- Others can be either Hebrew or Aramaic like Rabbounei (?aßß???e?), which stands for 'my master/great one/teacher' in both languages (John 20:16).
The 2004 film The Passion of the Christ is notable for its use of much dialogue in Aramaic only, specially reconstructed by a scholar, but not an Aramaic specialist, William Fulco. However, rather than basing his reconstruction on what is known of first-century Aramaic, he used the Aramaic of Daniel, fourth-century Syriac and Hebrew as the basis for his work. Modern Aramaic speakers found the language stilted and unfamiliar.
Middle AramaicThe 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 descendants 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.
Eastern Middle AramaicOnly 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.
Middle Syriac
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.
Jewish Middle Babylonian AramaicJewish Middle Babylonian is the language employed by Jewish writers in Babylonia between the 4th century and the 11th century CE. It is most commonly identified with the language of the Babylonian Talmud (which was completed in the seventh century) and of post-Talmudic literature, which are the most important cultural products of Babylonian Jewry. The most important epigraphic sources for the dialect are the hundreds of Aramaic magic bowls written in the Jewish script.
MandaicMandaic is a sister dialect to Jewish Babylonian Aramaic, though it is both linguistically and culturally distinct. Classical Mandaic is the language in which the Mandaean's religious literature was composed. It is characterized by a highly phonetic orthography.
Western Middle AramaicThe 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.
Jewish Middle Palestinian AramaicIn 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 Jerusalem Talmud (completed in the fifth century), Palestinian targumim (Jewish Aramaic versions of scripture), and midrashim (biblical commentaries and teaching). The standard vowel pointing for the Hebrew Bible, the Tiberian system, was developed by speakers of the Galilean dialect of Jewish Middle Palestinian. Classical Hebrew vocalisation, therefore, in representing the Hebrew of this period, probably reflects the contemporary pronunciation of this Aramaic dialect.
Middle Judaean, the descendant 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. The inscriptions in the synagogue at Dura-Europos are either in Middle East Jordanian or Middle Judaean.
Samaritan AramaicThe 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.
Christian Palestinian AramaicThe 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.
Modern AramaicOver 400,000 people of various communities from across the Middle East, and recent emigrants who have moved out of these communities, speak one of several varieties of Modern Aramaic (also called Neo-Aramaic) natively, including by religious adherence; Christians, Jews, Mandaeans and Muslims. Having lived in remote areas as insulated communities, the remaining modern speakers of Aramaic dialects escaped the linguistic pressures experienced by others during the large scale language shifts that saw the proliferation of other tongues among those who previously did not speak them, most recently the Arabization of the Middle East and North Africa by Muslim Arabians during their spread of Islam. Most of the people of that region who converted to Islam, and many from the remaining unconverted population, also adopted Arabic as their first language. The Aramaic speakers have preserved their traditions with printing presses and now with electronic media.
The 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 led to a worldwide diaspora of Aramaic-speakers. The year 1915 is especially prominent for Aramaic-speaking Christians who experienced the Assyrian Genocide (Sayfo or Saypa; literally meaning sword in Syriac), and all Christian groups living in eastern Turkey in general (see also Armenian Genocide, Pontic Greek Genocide) who were the subjects of the genocide that marked the end of the Ottoman Empire. For Aramaic-speaking Jews 1950 is a watershed year: the founding of the state of Israel and consequent Jewish exodus from Arab lands, including Iraq, led most Iraqi Jews, both Aramaic-speaking and Arabic-speaking Iraqi Jews, to emigrate to Israel. However, immigration to Israel has led to the Jewish Neo-Aramaic (and Jewish Iraqi Arabic) being replaced by Modern Hebrew among children of the migrants. The practical extinction of many Jewish dialects seems imminent.
Modern Eastern AramaicModern 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, Mlahsô, 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 members of either the Chaldean Catholic Church or Assyrian Church of the East.
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.
Modern Western AramaicVery 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 side of 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.
SoundsEach dialect of Aramaic has its own distinctive pronunciation, and it would not be feasible 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, Azerbaijani, Kurdish, Persian and Turkish.
VowelsAs 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, somewhat like the first vowel in the English 'batter', ). It usually has a back counterpart ('long' a, like the a in 'father', , or even tending to the vowel in 'caught', ), and a front counterpart ('short' e, like the vowel in 'head', ). 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', ). It has a slightly more open counterpart, the 'long' e, as in the final vowel of 'café' (). 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', ). It has a more open counterpart, the 'long' o, like the vowel in 'low' (). 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.
ConsonantsThe 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 | |
