Thesis (Th. M.)--Trinity Evangelical Divinity School, 1993. / Abstract. Includes bibliographical references (leaves 129).

Thesis (M.A.)--Southern California College, 1999. / Includes bibliographical references (leaves 125-151).

Thesis (Th. M.)--Trinity Evangelical Divinity School, 1993. / Abstract. Includes bibliographical references (leaves 129).

Thesis (Th. M.)--Trinity Evangelical Divinity School, 1993. / Abstract. Includes bibliographical references (leaves 129).

This thesis examines Neo-Aramaic as an endangered language in the diaspora. It sheds some light on some linguistic and pragmatic aspects that have received little scholarly attention to date in Semitic literature, language endangerment and first language (L1) erosion in language contact studies. This thesis also draws attention to the fact that research on North Eastern Neo-Aramaic (NENA) dialects needs to take into account that language (pragmatics) is an emergent phenomenon, especially in contract situations. Linguists need to shift gears and start empirical research that is derived from contextualized language use. In three studies, the thesis addresses the role that acculturation plays in molding L1 communicative competence and, in turn, macro-linguistic components of language, such as idioms, metaphors and politeness strategies. Chapter 2 deals with animal-based metaphors as conceptual categories belonging to a rudimentary level of knowledge. We report evidence which shows that Neo-Aramaic-English bilinguals (NA-E) failed to provide interpretations of culturally distinct animal-based metaphors that align with the interpretations of older NA speakers. This finding indicates that the cognitive process of conceptualizing animal metaphors is motivated by the way NA-E bilinguals perceive the world around them in an environment where NA is considered the language of an ethnocultural group. This shift in the NA-E bilinguals’ cognition represents a departure from the concerted conceptualizations of their L1 culture. In chapter 3, we examined NA-E bilinguals’ comprehension of two sets of decomposable and non-decomposable NA idioms obtained from older NA speakers and chosen on the basis of their high familiarity. NA-E bilinguals’ performance showed a marked decline on both decomposable and nondecomposable task compared to Canadian-English monolingual speakers (CE). The evidence reported here shows a high degree of L1 erosion in figurative competence which is, to a large extent, dependent on cultural beliefs and conventions. The study in chapter 4 documents the effect of acculturation on NA-E bilinguals’ behavioural competencies in terms of separateness and connectedness politeness strategies. Chapter 4 foregrounds the idea that NA speakers represent a collectivist culture whereas CE speakers belong to individualistic cultures. The study shows that NA-E bilinguals diverge from the politeness patterns of their cultural group, but their shift is compatible with the individualistic cultural norms. It provides fresh evidence that cultural adaptation to the majority group shapes cultural cognition and thus prompts L1 speakers to approximate L2 cultural preferences. Taken all together, the findings of this thesis demonstrate that language erosion is not limited to the structural aspects of language (morphosyntax and phonology), but it extends, in a regressive fashion, to include more advanced skills that are necessary to develop native-like proficiency. By and large, language atrophy is not necessarily caused by mere linguistic factors, but rather by a number of extralinguistic factors and culture is one of them. / Thesis / Doctor of Philosophy (PhD)

My dissertation analyzes the passages related to the priesthood, cult, and temple in the Aramaic Scrolls from Qumran. The Aramaic Scrolls comprise roughly 15% of the manuscripts found in the Qumran caves, and testify to the presence of a flourishing Jewish Aramaic literary tradition dating to the early Hellenistic period (ca. late fourth to early second century BCE). Scholarship since the mid-2000s has increasingly understood these writings as a corpus of related literature on both literary and socio-historical grounds, and has emphasized their shared features, genres, and theological outlook. Roughly half of the Aramaic Scrolls display a strong interest in Israel’s priestly institutions: the priesthood, cult, and temple. That many of these compositions display such an interest has not gone unnoticed. To date, however, few scholars have analyzed the priestly passages in any given composition in light of the broader corpus, and no scholars have undertaken a comprehensive treatment of the priestly passages in the Aramaic Scrolls. My dissertation fills these lacunae. After a brief introduction to the dissertation in Chapter 1, Chapter 2 gives an overview and assessment of earlier treatments of the Aramaic Scrolls. Chapters 3 through 5 offer analyses of the passages related to the priesthood, cult, and temple found in fourteen of the approximately thirty Aramaic Scrolls, dealing with each composition in turn. In Chapter 6, I synthesize the material in the previous three chapters, and show that the Aramaic Scrolls reflect a remarkably consistent conception of Israel’s priestly institutions. By way of conclusion in Chapter 7, I situate the Aramaic Scrolls in the context of broader scholarly proposals concerning the history of the Second Temple Jewish priesthood, and demonstrate how this corpus can shed new light on an otherwise poorly documented period in Jewish history, namely, the pre-Hasmonean, Hellenistic period. / Dissertation / Doctor of Philosophy (PhD) / My dissertation is a literary analysis of themes related to the Jewish priesthood in the Aramaic Dead Sea Scrolls. It uses the results of this literary analysis to understand better the history of the Jewish priesthood in the Second Temple period.

An investigation of the Beatitudes of Matthew: Between oral tradition and Greek text investigates the Beatitudes in the Gospel of Matthew. It starts with the Greek text as it is known today and works backwards to uncover the different stages of tradition. Each beatitude is reconstructed in both Hebrew and Aramaic in order to ascertain the oral tradition which gave rise to the Greek text and, ultimately, to suggest a theoretical rendering of the original words of Jesus. The results indicate that the original Beatitudes were given in Aramaic. They were subsequently translated into Hebrew and it is this Hebrew version which is the antecedent for the Greek text (which itself underwent successive modifications) known today. The value of the results of this investigation is a more accurate understanding of the words of Jesus, having obvious implications for Bible translations and commentaries. The results further give a glimpse into how the Beatitudes were understood at the different stages of tradition and assess their modern interpretation in the light of their history. / Thesis (DLitt (Ancient Languages))--University of Pretoria, 2006. / Ancient Languages / unrestricted

Rezensiertes Werk: Michael Sokoloff and Joseph Yahalom, Jewish Palestinian Arameic Poetry from Late Antiquity: Critical Edition with Introduction and Commentary (Publications of the Israel Academy of Sciences and Humanities

Thesis--Strassburg. / Rabbinic Hebrew-Judeo-Arabic, Aramaic-Judeo-Arabic glossary: p. [23]-40. Includes bibliographical references.

It is often noted that Deuteronomy 28 seems to parallel portions of a Neo-Assyrian treaty, 'The Succession Treaty of Esarhaddon', known as EST. However, while there are undeniably points of similarity between Deuteronomy 28 and EST, affinities to Deuteronomy 28 may also be found in curses from Old Aramaic epigraphs of the first-millennium. In this thesis I consider the relationship of Deuteronomy 28 to the curse traditions of the ancient Near East. I argue that the crux of the issue is the linguistic means of the transmission of these ancient Near Eastern curse traditions to Deuteronomy. Consideration of this is then the prerequisite to a study of the cultural means of transmission: treatments of this problem must encompass a far broader range of materials than hitherto considered, including the Old Aramaic inscriptions. My primary aim in this context is to ascertain whether we may characterize the relation of all these texts to Deuteronomy as one of influence or of intertextuality - terminological categories which I introduce in order to clarify the exact nature of the problem with more precision than that of previous studies. Ultimately it will be found that Deuteronomy 28 reflects a complex interplay between Mesopotamian and Levantine traditions, against previous interpreters who had referred Deuteronomy 28 to an exclusively Mesopotamian horizon. Nevertheless, we cannot consider this interplay to have stemmed from the influence of any one Old Aramaic or Mesopotamian text such as EST in terms of a direct literary connection. Rather, as putative Aramaic vectors of mediation must be posited between the Mesopotamian tradition and Deuteronomy due to the linguistic competence of Judaean scribes in the late monarchic period, this must be understood as a relationship of intertextuality. While the specific literary (or ritual) Vorlage is thus unreconstructable in terms of the documentary evidence, we can nevertheless hypothesize what the Northwest Semitic curse tradition from which this Vorlage was a part may have looked like, based upon the textual traditions to which we do have access - and this tradition is reflected in Deuteronomy 28.