Aramaic (Classical Syriac: ܐܪܡܝܐ Aramaya)is a family of languages (traditionally referred to as "dialects") belonging to the Semitic family. More specifically, it is a part of the Northwest Semitic subfamily, which also includes Canaanite languages such as Hebrew and Phoenician. The Aramaic script was widely adopted for other languages and is ancestral to both the Arabic and modern Hebrew alphabets.
During its over 3,000-years of written history, Aramaic has served variously as a language of administration of empires and as a language of divine worship. It was the lingua franca of the Neo Assyrian Empire, Neo-Babylonian Empire and Achaemenid Empire, the day-to-day language of Israel in the Second Temple period (539 BC – 70 AD), the language that Jesus probably used the most, the language of large sections of the biblical books of Daniel and Ezra, and is the main language of the Talmud and Syriac Christianity, in particular the Assyrian Church of the East, the Chaldean Catholic Church, the Ancient Church of the East, the Saint Thomas Christian Churches in India, the Syriac Orthodox Church and the Maronite Church. However, Jewish Aramaic was different from the other forms both in lettering and grammar. Parts of the Dead Sea Scrolls are in Jewish Aramaic showing the unique Jewish lettering, related to the unique Hebrew script. Aramaic was also the original language of the indigenous people of Bahrain before Islam.
Aramaic's long history and diverse and widespread use has led to the development of many divergent varieties which are sometimes called dialects, though they are distinct enough that they are sometimes considered languages. Therefore, there is not one singular, static Aramaic language; each time and place rather has had its own variation. Aramaic is retained as a liturgical language by certain Eastern Christian churches, in the form of Syriac, the Aramaic variety by which Eastern Christianity was diffused, whether or not those communities once spoke it or another form of Aramaic as their vernacular, but have since shifted to another language as their primary community language.
Modern Aramaic is spoken today as a first language by many scattered, predominantly small, and largely isolated communities of differing Christian, Jewish, and Mandean ethnic groups of West Asia—most numerously by the Assyrians in the form of Assyrian Neo-Aramaic and Chaldean Neo-Aramaic—that have all retained use of the once dominant lingua franca despite subsequent language shifts experienced throughout the Middle East. The Aramaic languages are now considered endangered.
- 1 Etymology
- 2 Geographic distribution
- 3 Writing system
- 4 History
- 5 Old Aramaic
- 6 Middle Aramaic
- 7 Modern Aramaic
- 8 Sounds
- 9 Grammar
- 10 Aramaic word processors
- 11 See also
- 12 Notes
- 13 References
- 14 External links
The term Aramaic in English is derived from the Biblical Hebrew term "aramit" (אֲרָמִ֔ית), used in the Hebrew Bible. In the Koine Greek New Testament, the word Aramaic is not used, although some uses of the word "Hebrew" are translated as "Aramaic".
During the Neo-Assyrian and the Neo-Babylonian period, Aramaeans, the native speakers of Aramaic, began to settle in greater numbers, at first in Babylonia, and later in Assyria (Upper Mesopotamia; modern-day northern Iraq, northeast Syria, northwest Iran), Bahrain, and south eastern Ancient Armenia. The influx eventually resulted in the Neo Assyrian Empire and Chaldean Dynasty of Babylonia becoming operationally bilingual in written sources, with Aramaic used alongside Akkadian. As these empires, and the Persian Empire that followed, extended their influence in the region, Aramaic gradually became the lingua franca of most of Western Asia and Egypt. From the late 7th century AD onwards, Aramaic was gradually replaced as the lingua franca of the Middle East by Arabic. However, Aramaic remains a spoken, literary and liturgical language among indigenous Aramean Christians, Jews, Mandaeans and Syriac/Aramean Christians. It is spoken by the Arameans and Mandeans of Iraq, northeast Syria, southeast Turkey and northwest Iran, with diaspora communities in Armenia, Georgia, Azerbaijan and southern Russia. Syriac/Aramean Christians, although largely now Arabic speaking, have a small number of native speakers of Western Aramaic in isolated villages in western Syria. The turbulence of the last two centuries (particularly the Aramean Genocide) has seen speakers of first-language and literary Aramaic dispersed throughout the world. However, there are a number of sizeable Aramean and Chaldean towns in northern Iraq such as Alqosh, Bakhdida, Bartella, Tel Esqof and Tel Keppe, where Aramaic is still the main spoken language, and many cities and towns in this region also have Aramaic speaking communities.
Aramaic languages and dialects
Aramaic is often spoken of as a single language. However, it is in reality a group of related languages, rather than a single monolithic language—something which it has never been. Some Aramaic languages are more different from each other than the Romance languages are among themselves. 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, not unlike the situation with modern Arabic. Some Aramaic languages are known under different names; for example, Syriac is particularly used to describe the Eastern Aramaic of indigenous Christian ethnic communities of Arameans (aka Chaldo-Assyrians) in Iraq, southeastern Turkey, northeastern Syria, northwest Iran and Saint Thomas Christians in India. 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.
The earliest Aramaic alphabet was based on the Phoenician alphabet. 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. 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 and Palmyrenean in Palmyra. In modern times, Turoyo (see below) has sometimes been written in a Latin alphabet.
The history of Aramaic is broken down into three broad periods:
- Old Aramaic (1100 BC–200 AD), including:
- Middle Aramaic (200–1200), including:
- Modern Aramaic (1200–present), including:
- Various modern vernaculars.
This classification is based on that used by Klaus Beyer*.
The term "Old Aramaic" is used to describe the varieties of the language from its first known use until the point roughly marked by the rise of the Sasanian Empire (224 AD), dominating the influential, eastern dialect region. As such, the term covers over thirteen centuries of the development of Aramaic. This vast time span includes all Aramaic that is now effectively extinct.
The central phase in the development of Old Aramaic was its official use by the Achaemenid Empire (500–330 BC). The period before this, dubbed "Ancient Aramaic", saw the development of the language from being spoken in Aramaean city-states to become a major means of communication in diplomacy and trade throughout Mesopotamia, the Levant and Egypt. After the fall of the Achaemenid Empire, local vernaculars became increasingly prominent, fanning the divergence of an Aramaic dialect continuum and the development of differing written standards.
"Ancient Aramaic" refers to the earliest known period of the language, from its origin until it becomes the lingua franca of the Fertile Crescent. It was the language of the Aramaean city-states of Damascus, Hamath and Arpad.
There are inscriptions that evidence the earliest use of the language, dating from the 10th century BC. These inscriptions are mostly diplomatic documents between Aramaean city-states. The alphabet 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 alphabet, suited to the needs of the language, began to develop from this in the eastern regions of Aram. Oddly, the dominance of the Neo-Assyrian Empire under Tiglath-Pileser III over Aram in the middle of the 8th century led to the establishment of Aramaic as a lingua franca of the empire, rather than it being eclipsed by Akkadian.
From 700 BC, the language began to spread in all directions, but lost much of its homogeneity. Different dialects emerged in Assyria, 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 BC, Adon, a Canaanite king, used 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.
Around 500 BC, following the Achaemenid conquest of Mesopotamia under Darius I, Aramaic (as had been used in that region) was adopted by the conquerors as the "vehicle for written communication between the different regions of the vast empire with its different peoples and languages. The use of a single official language, which modern scholarship has dubbed Official Aramaic or Imperial Aramaic, can be assumed to have greatly contributed to the astonishing success of the Achaemenids in holding their far-flung empire together for as long as they did". In 1955, Richard Frye questioned the classification of Imperial Aramaic as an "official language", noting that no surviving edict expressly and unambiguously accorded that status to any particular language. Frye reclassifies Imperial Aramaic as the lingua franca of the Achaemenid territories, suggesting then that the Achaemenid-era use of Aramaic was more pervasive than generally thought.
Imperial Aramaic was highly standardised; its orthography was based more on historical roots than any spoken dialect, and the inevitable influence of Persian gave the language a new clarity and robust flexibility. For centuries after the fall of the Achaemenid Empire (in 331 BC), Imperial Aramaic – or near enough for it to be recognisable – would remain an influence on the various native Iranian languages. Aramaic script and – as ideograms – Aramaic vocabulary would survive as the essential characteristics of the Pahlavi writing system.
One of the largest collections of Imperial Aramaic texts is that of the Persepolis fortification tablets, which number about five hundred. Many of the extant documents witnessing to this form of Aramaic come from Egypt, and Elephantine in particular (see Elephantine papyri). Of them, the best known is the Wisdom of Ahiqar, a book of instructive aphorisms quite similar in style to the biblical book of Proverbs. Achaemenid Aramaic is sufficiently uniform that it is often difficult to know where any particular example of the language was written. Only careful examination reveals the occasional loan word from a local language.
A group of thirty Aramaic documents from Bactria have been discovered, and an analysis was published in November 2006. The texts, which were rendered on leather, reflect the use of Aramaic in the 4th century BC Achaemenid administration of Bactria and Sogdiana.
Imperial Aramaic was similar to Biblical Hebrew. In the Pesahim, Tractate 87b, Hanina bar Hama said that God sent the exiled Jews to Babylon because "[the Babylonian] language is akin to the sacred Hebrew language".
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 5th century BC can be found right up to the early 2nd century BC. The Seleucids imposed Greek in the administration of Syria and Mesopotamia from the start of their rule. In the 3rd century BC, Greek overtook Aramaic as the common language in Egypt and Syria. However, a post-Achaemenid Aramaic continued to flourish from Judaea, Assyria, Mesopotamia, through the Syrian Desert and into northern Arabia and Parthia.
- Ezra 4:8–6:18 and 7:12–26 – documents from the Achaemenid period (5th century BC) 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. It is theorized that some Biblical Aramaic material originated in both Babylonia and Judaea before the fall of the Achaemenid dynasty. According to historical criticism, defiant Jewish propaganda shaped Aramaic Daniel during Seleucid rule. These stories might have 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 BC). 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 targums had reached Babylon sometime in the 2nd or 3rd century AD. 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 targums reached Galilee in the 2nd century AD, 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 11th century AD 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 3rd century AD onwards. It is the dialect of Babylonian private documents, and, from the 12th century, all Jewish private documents are in Aramaic. It is based on Hasmonaean with very few changes. This was perhaps because 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 Arameo-Arab kingdom of Petra. The kingdom (c. 200 BC–106 AD) 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 AD 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 4th century, Nabataean merges seamlessly with Arabic.
Palmyrene Aramaic is the dialect that was in use in the Syriac city state of Palmyra in the Syrian Desert from 44 BC to 274 AD. It was written in a rounded script, which later gave way to cursive Estrangela. Like Nabataean, Palmyrene was influenced by Arabic, but to a much lesser degree.
Arsacid Aramaic, that in use during the Arsacid empire (247 BC – 224 AD), represents a continuation of Achaemenid Aramaic, widely spoken throughout the west of the empire. Aramaic continued as the scribal basis for Pahlavi as it developed for the needs of Parthian: using an Aramaic-derived script and incorporating many heterograms, or Aramaic words meant to be read as Parthian ones. The Arsacids saw themselves as a continuation of Achaemenid rule, and so Arsacid Aramaic, more than any other post-Achaemenid dialect, continued the tradition of the chancery 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 Sasanids, Arsacid Pahlavi and Aramaic were influential on Sasanian language use.
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 2nd century BC. 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. The written form of Mandaic, the language of the Mandaean religion, was descended from the Arsacid chancery script.
In the kingdom of Osroene, centred on Edessa and founded in 132 BC, 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 AD) 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 AD). This everyday language increasingly came under the influence of Biblical Aramaic and Babylonian Targumic.
Late Old Western Aramaic
The 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 completely displacing Phoenician in the 1st century BC and Hebrew around the turn of the 4th century AD.
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 BC). The next distinct phase of the language is called Old Judaean into the 2nd century AD. 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 1st century AD 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' lifetime
It is generally believed that in the 1st century AD, Jews in Judaea primarily spoke Aramaic with a decreasing number using Hebrew as a native language. Many learned Hebrew as a liturgical language. 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 Judaea 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", "heth" 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 Anti-Lebanon mountains, 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 influenced one another, especially Hebrew and Aramaic. Hebrew words entered Jewish Aramaic (mostly technical religious words but also everyday words like ‘ēṣ "wood"). Vice versa, Aramaic words entered Hebrew (not only Aramaic words like māmmôn "wealth" but Aramaic ways of using words like making Hebrew rā’ûi, "seen" mean "worthy" in the sense of "seemly", which is a loan translation of Aramaic ḥāzê meaning "seen" and "worthy").
- Some are Aramaic like talitha (ταλιθα) that can represent the noun ṭalyĕṯā (Mark 5:41).
- Others can be either Hebrew or Aramaic like Rabbounei (Ραββουνει), which stands for "my master/great one/teacher" in both languages (John 20:16).
The 2004 film The Passion of the Christ used Aramaic for much of its dialogue, specially reconstructed by a scholar, but not an Aramaic specialist, William Fulco. Where the appropriate words (in 1st century Aramaic) were no longer known, he used the Aramaic of Daniel, 4th-century Syriac and Hebrew as the basis for his work.
The 3rd century AD 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 Aramaic
Only 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.
Syriac (also "Middle Syriac") is the classical, literary, liturgical and often spoken language of Syriac Christians to this day, particularly the Assyrian church of the East, Chaldean Catholic Church, Ancient Church of the East, Syriac Orthodox and Saint Thomas Christian churches. It originated in Northern Mesopotamia. Its golden age was the 4th to 6th 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,[clarification needed] although in time it became the language of those opposed to the Byzantine leadership of the Church of the East. Missionary activity by Assyrian and Nestorian Christians led to the spread of Syriac from Mesopotamia through Persia and into Central Asia, India and China.
Jewish Middle Babylonian Aramaic
Jewish Middle Babylonian is the language employed by Jewish writers in Babylonia between the 4th century and the 11th century AD. It is most commonly identified with the language of the Babylonian Talmud (which was completed in the 7th century) and of post-Talmudic (Geonic) 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.
Mandaic, spoken by the Mandeans of Iraq, 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 Gnostic religious literature was composed. It is characterized by a highly phonetic orthography.
Western Middle Aramaic
The 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.[clarification needed]
Jewish Middle Palestinian Aramaic
In 135, after the Bar Kokhba 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 5th 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 (7th century), 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.
The Aramaic dialect of the Samaritan community is earliest attested by a documentary tradition that can be dated back to the 4th century. Its modern pronunciation is based on the form used in the 10th century.
Christian Palestinian Aramaic
The language of Western-Aramaic-speaking Christians is evidenced from the 6th 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. For example, the name Jesus, although Yešû` in Aramaic, is written Yesûs in Christian Palestinian.
Over 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 Christians, Jews, Mandaeans and a very small number of 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-speaking peoples such as Assyrians have preserved their traditions with schools, printing presses and now with electronic media.
The Neo-Aramaic languages are now farther apart in their mutual intelligibility than perhaps they have ever been. Instability throughout the Middle East over the past century has led to a worldwide diaspora of Aramaic-speakers. 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 (Ivrit) among children of the migrants. The practical extinction of many Jewish dialects seems imminent.
Modern Eastern Aramaic
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 varieties, and are not purely the direct descendants of the language of Ephrem the Syrian. The varieties are not all mutually intelligible. The principal Christian varieties are Assyrian Neo-Aramaic and Chaldean Neo-Aramaic used by the ethnic Assyrians of Iraq, south east Turkey, Iran and north east Syria.
The Judeo-Aramaic languages are now mostly spoken in Israel, and most are facing extinction. The Jewish varieties 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 mutually unintelligible varieties of Modern Eastern Aramaic in the same place. In others, the Nineveh Plains around Mosul for example, the varieties of the two faith communities are similar enough to allow conversation.
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.
Modern Central Aramaic
Modern Western Aramaic
Very little remains of Western Aramaic. It is still spoken in the villages of Ma'loula, Bakh`a and Jubb`adin on Syria's side of the Anti-Lebanon mountains, 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.
Each 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. Some modern Aramaic pronunciations lack the series of "emphatic" consonants, and some have borrowed from the inventories of surrounding languages, particularly Arabic, Azerbaijani, Kurdish, Persian and Turkish.
As 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", [a]). It usually has a back counterpart ("long" a, like the a in "father", [ɑ], or even tending to the vowel in "caught", [ɔ]), and a front counterpart ("short" e, like the vowel in "head", [ɛ]). 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", [i]). It has a slightly more open counterpart, the "long" e, as in the final vowel of "café" ([e]). 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", [u]). It has a more open counterpart, the "long" o, like the vowel in "low" ([o]). 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.
The 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 and a fricative at the same point of articulation). Aramaic classically uses a series of lightly contrasted plosives and fricatives:
- Labial set: p/f and b/v,
- Dental set: t/θ and d/ð,
- Velar set: k/x and g/ɣ.
Each member of a certain pair is written with the same letter of the alphabet in most writing systems (that is, p and f are written with the same letter), and are near allophones.
A distinguishing feature of Aramaic phonology (and that of Semitic languages in general) is the presence of "emphatic" consonants. These are consonants that are pronounced with the root of the tongue retracted, with varying degrees of pharyngealization and velarization. Using their alphabetic names, these emphatics are:
- Ḥêṯ, a voiceless pharyngeal fricative, /ħ/,
- Ṭêṯ, a pharyngealized t, /tˤ/,
- ʽAyin (or ʽE in some dialects), a pharyngealized glottal stop (sometimes considered to be a voiced pharyngeal approximant), [ʕ] or [ʔˤ],
- Ṣāḏê, a pharyngealized s, /sˤ/,
- Qôp, an uvular k (a voiceless uvular plosive), /q/.
Ancient Aramaic may have had a larger series of emphatics, and some Neo-Aramaic languages definitely do. Not all dialects of Aramaic give these consonants their historic values.
Overlapping with the set of emphatics are the "guttural" consonants. They include Ḥêṯ and ʽAyn from the emphatic set, and add ʼĀlap̄ (a glottal stop) and Hê (as the English "h").
Aramaic classically has a set of four sibilants (Ancient Aramaic may have had six):
- /s/ (as in English "sea"),
- /z/ (as in English "zero"),
- /ʃ/ (as in English "ship"),
- /sˤ/ (the emphatic Ṣāḏê listed above).
Historical sound changes
Six broad features of sound change can be seen as dialect differentials:
- Vowel change – This occurs almost too frequently to document fully, but is a major distinctive feature of different dialects.
- Plosive/fricative pair reduction – Originally, Aramaic, like Tiberian Hebrew, had fricatives as conditioned allophones for each plosive. In the wake of vowel changes, the distinction eventually became phonemic; still later, it was often lost in certain dialects. For example, Turoyo has mostly lost /p/, using /f/ instead; other dialects (for instance, standard Assyrian Neo-Aramaic) have lost /θ/ and /ð/ and replaced them with /t/ and /d/. In most dialects of Modern Syriac, /f/ and /v/ become /w/ after a vowel.
- Loss of emphatics – Some dialects have replaced emphatic consonants with non-emphatic counterparts, while those spoken in the Caucasus often have glottalized rather than pharyngealized emphatics.
- Guttural assimilation – This is the main feature of Samaritan pronunciation, also found in the Samaritan Hebrew language: all the gutturals are reduced to a simple glottal stop. Some Modern Aramaic dialects do not pronounce h in all words (the third person masculine pronoun "hu" becomes "ow").
- Proto-Semitic */θ/ */ð/ are reflected in Aramaic as */t/, */d/, whereas they became sibilants in Hebrew (the number three in Hebrew is "šālôš", but "tlāṯ" in Aramaic). Dental/sibilant shifts are still happening in the modern dialects.
- New phonetic inventory – Modern dialects have borrowed sounds from the surrounding, dominant languages. The usual inventory is [ʒ] (as the first consonant in "azure"), [d͡ʒ] (as in "jam") and [t͡ʃ] (as in "church"). The Syriac alphabet has been adapted for writing these new sounds.
As with other Semitic languages, Aramaic morphology (the way words are formed) is based on the triliteral root. The root consists of three consonants and has a basic meaning, for example, k-t-b has the meaning of 'writing'. This is then modified by the addition of vowels and other consonants to create different nuances of the basic meaning:
- Kṯāḇâ, handwriting, inscription, script, book.
- Kṯāḇê, the Scriptures.
- Kāṯûḇâ, secretary, scribe.
- Kṯāḇeṯ, I wrote.
- Eḵtûḇ, I shall write.
Nouns and adjectives
Aramaic nouns and adjectives are inflected to show gender, number and state. The latter somewhat akin to case in Indo-European languages.
Aramaic has two grammatical genders, masculine and feminine. The feminine absolute singular is usually marked by the ending -â, which is usually written with an aleph. Jewish varieties, however, often use he instead, following Hebrew orthography.
Nouns can be either singular or plural, but an additional "dual" number exists for nouns that usually come in pairs. The dual number gradually disappeared from Aramaic over time and has little influence in Middle and Modern Aramaic.
Aramaic nouns and adjectives can exist in one of three states; these states correspond in part to the role of cases in other languages.
- The absolute state is the basic form of a noun (for example, kṯâḇâ, "handwriting"). The absolute state can be used in most syntactical roles. However, by the Middle Aramaic period, its use for nouns, but not adjectives, had been widely replaced by the emphatic state.
- The construct state is a form of the noun used to make possessive phrases (for example, kṯāḇaṯ malkṯâ, 'the handwriting of the queen). In the masculine singular it is often the same as the absolute, but may undergo vowel reduction in longer words. The feminine construct and masculine construct plural are marked by suffixes. Unlike a genitive case, which marks the possessor, the construct state is marked on the possessed. This is mainly due to Aramaic word order: possessed[const.] possessor[abs./emph.] are treated as a speech unit, with the first unit (possessed) employing the construct state to link it to the following word. In Middle Aramaic, the use of the construct state for all but stock phrases (like bar-nāšâ, "son of man") begins to disappear.
- The emphatic or determined state is an extended form of the noun that functions a bit like a definite article (which Aramaic lacks; for example, kṯāḇtâ, "the handwriting"). It is marked with a suffix. Although its original grammatical function seems to have been to mark definiteness, it is used already in Imperial Aramaic to mark all important nouns, even if they should be considered technically indefinite. This practice developed to the extent that the absolute state became extraordinarily rare in later varieties of Aramaic.
Whereas other Northwest Semitic languages, like Hebrew, have the absolute and construct states, the emphatic/determined state is a unique feature to Aramaic. Case endings, as in Ugaritic, probably existed in a very early stage of the language, and glimpses of them can be seen in a few compounded proper names. However, as most were short final vowels, they were never written, and the few characteristic long vowels of the masculine plural accusative and genitive are not clearly evidenced in inscriptions. Often, the direct object is marked by a prefixed l- (the preposition "to") if it is definite.
Adjectives agree with their nouns in number and gender but agree in state only if attributive. Predicative adjectives are in the absolute state regardless of the state of their noun (a copula may or may not be written). Thus, an attributive adjective to an emphatic noun, as in the phrase "the good king", is written also in the emphatic state malkâ ṭāḇâ — king[emph.] good[emph.]. In comparison, the predicative adjective, as in the phrase "the king is good", is written in the absolute state ṭāḇ malkâ — good[abs.] king[emph.].
|"good"||masc. sg.||fem. sg.||masc. pl.||fem. pl.|
The final -â in a number of these suffixes is written with the letter aleph. However, some Jewish Aramaic texts employ the letter he for the feminine absolute singular. Likewise, some Jewish Aramaic texts employ the Hebrew masculine absolute singular suffix -îm instead of -în. The masculine determined plural suffix, -ayyâ, has an alternative version, -ê. The alternative is sometimes called the "gentilic plural" for its prominent use in ethnonyms (yəhûḏāyê, 'the Jews', for example). This alternative plural is written with the letter aleph, and came to be the only plural for nouns and adjectives of this type in Syriac and some other varieties of Aramaic. The masculine construct plural, -ê, is written with yodh. In Syriac and some other variants this ending is diphthongized to -ai.
Possessive phrases in Aramaic can either be made with the construct state or by linking two nouns with the relative particle d[î]-. As use of the construct state almost disappears from the Middle Aramaic period on, the latter method became the main way of making possessive phrases.
For example, the various forms of possessive phrases (for "the handwriting of the queen") are:
- Kṯāḇaṯ malkṯâ — the oldest construction: the possessed object(kṯāḇâ, "handwriting") is in the construct state (kṯāḇaṯ); the possessor (malkâ, "queen") is in the emphatic state (malkṯâ)
- Kṯāḇtâ d(î)-malkṯâ — both words are in the emphatic state and the relative particle d[î]- is used to mark the relationship
- Kṯāḇtāh d(î)-malkṯâ — both words are in the emphatic state, and the relative particle is used, but the possessed is given an anticipatory, pronominal ending (kṯāḇt[â]-āh, "handwriting-her"; literally, "her writing, that (of) the queen").
In Modern Aramaic, the last form is by far the most common. In Biblical Aramaic, the last form is virtually absent.
The Aramaic verb has gradually evolved in time and place, varying between varieties of the language. Verb forms are marked for person (first, second or third), number (singular or plural), gender (masculine or feminine), tense (perfect or imperfect), mood (indicative, imperative, jussive or infinitive) and voice (active, reflexive or passive). Aramaic also employs a system of conjugations, or verbal stems, to mark intensive and extensive developments in the lexical meaning of verbs.
Aramaic has two proper tenses: perfect and imperfect. These were originally aspectual, but developed into something more like a preterite and future. The perfect is unmarked, while the imperfect uses various preformatives that vary according to person, number and gender. In both tenses the third-person singular masculine is the unmarked form from which others are derived by addition of afformatives (and preformatives in the imperfect). In the chart below (on the root K-T-B, meaning "to write"), the first form given is the usual form in Imperial Aramaic, while the second is Classical Syriac.
|Person & gender||Perfect||Imperfect|
|3rd m.||kəṯaḇ ↔ kəṯaḇ||kəṯaḇû ↔ kəṯaḇ(w)/kəṯabbûn||yiḵtuḇ ↔ neḵtoḇ||yiḵtəḇûn ↔ neḵtəḇûn|
|3rd f.||kiṯbaṯ ↔ keṯbaṯ||kəṯaḇâ ↔ kəṯaḇ(y)/kəṯabbên||tiḵtuḇ ↔ teḵtoḇ||yiḵtəḇān ↔ neḵtəḇān|
|2nd m.||kəṯaḇt ↔ kəṯaḇt||kəṯaḇtûn ↔ kəṯaḇton||tiḵtuḇ ↔ teḵtoḇ||tiḵtəḇûn ↔ teḵtəḇûn|
|2nd f.||kəṯaḇtî ↔ kəṯaḇt(y)||kəṯaḇtēn ↔ kəṯaḇtên||tiḵtuḇîn ↔ teḵtuḇîn||tiḵtəḇān ↔ teḵtəḇān|
|1st m./f.||kiṯḇēṯ ↔ keṯḇeṯ||kəṯaḇnâ ↔ kəṯaḇn||eḵtuḇ ↔ eḵtoḇ||niḵtuḇ ↔ neḵtoḇ|
Conjugations or verbal stems
Like other Semitic languages, Aramaic employs a number of conjugations, or verbal stems, to extend the lexical coverage of verbs. The basic conjugation of the verb is called the ground stem, or G-stem. Following the tradition of mediaeval Arabic grammarians, it is more often called the Pə‘al (also written Pe‘al), using the form of the triliteral root P-‘-L, meaning "to do". This stem carries the basic lexical meaning of the verb.
By doubling of the second radical, or root letter, the D-stem or Pa‘‘el is formed. This is often an intensive development of the basic lexical meaning. For example, qəṭal means "he killed", whereas qaṭṭel means "he slew". The precise relationship in meaning between the two stems differs for every verb.
A preformative, which can be ha-, a- or ša-, creates the C-stem or variously the Hap̄‘el, Ap̄‘el or Šap̄‘el (also spelt Haph‘el, Aph‘el and Shaph‘el). This is often an extensive or causative development of the basic lexical meaning. For example, ṭə‘â means "he went astray", whereas aṭ‘î means "he deceived". The Šap̄‘el is the least common variant of the C-stem. Because this variant is standard in Akkadian, it is possible that its use in Aramaic represents loanwords from that language. The difference between the variants Hap̄‘el and Ap̄‘el appears to be the gradual dropping of the initial h sound in later Old Aramaic. This is noted by the respelling of the older he preformative with aleph.
These three conjugations are supplemented with three derived conjugations, produced by the preformative hiṯ- or eṯ-. The loss of the initial h sound occurs similarly to that in the form above. These three derived stems are the Gt-stem, Hiṯpə‘el or Eṯpə‘el (also written Hithpe‘el or Ethpe‘el), the Dt-stem, Hiṯpa‘‘al or Eṯpa‘‘al (also written Hithpa‘‘al or Ethpa‘‘al), and the Ct-stem, Hiṯhap̄‘al, Ettap̄‘al, Hištap̄‘al or Eštap̄‘al (also written Hithhaph‘al, Ettaph‘al, Hishtaph‘al or Eshtaph‘al). Their meaning is usually reflexive, but later became passive. However, as with other conjugations, actual meaning differs from verb to verb.
Not all verbs utilise all of these conjugations, and, in some, the G-stem is not used. In the chart below (on the root K-T-B, meaning "to write"), the first form given is the usual form in Imperial Aramaic, while the second is Classical Syriac.
|Stem||Perfect active||Imperfect active||Perfect passive||Imperfect passive|
|Pə‘al (G-stem)||kəṯaḇ ↔ kəṯaḇ||yiḵtuḇ ↔ neḵtoḇ||kəṯîḇ|
|Hiṯpə‘ēl/Eṯpə‘el (Gt-stem)||hiṯkəṯēḇ ↔ eṯkəṯeḇ||yiṯkəṯēḇ ↔ neṯkəṯeḇ|
|Pa‘‘ēl/Pa‘‘el (D-stem)||kattēḇ ↔ katteḇ||yəḵattēḇ ↔ nəkatteḇ||kuttaḇ|
|Hiṯpa‘‘al/Eṯpa‘‘al (Dt-stem)||hiṯkattaḇ ↔ eṯkattaḇ||yiṯkattaḇ ↔ neṯkattaḇ|
|Hap̄‘ēl/Ap̄‘el (C-stem)||haḵtēḇ ↔ aḵteḇ||yəhaḵtēḇ ↔ naḵteḇ||huḵtaḇ|
|Hiṯhap̄‘al/Ettap̄‘al (Ct-stem)||hiṯhaḵtaḇ ↔ ettaḵtaḇ||yiṯhaḵtaḇ ↔ nettaḵtaḇ|
Aramaic also has two proper tenses: the perfect and the imperfect. In Imperial Aramaic, the participle began to be used for a historical present. Perhaps under influence from other languages, Middle Aramaic developed a system of composite tenses (combinations of forms of the verb with pronouns or an auxiliary verb), allowing for narrative that is more vivid. The syntax of Aramaic (the way sentences are put together) usually follows the order verb–subject–object (VSO). Imperial (Persian) Aramaic, however, tended to follow a S-O-V pattern (similar to Akkadian), which was the result of Persian syntactic influence.
Aramaic word processors
The World's first Aramaic language word processing software was developed in 1986–1987 in Kuwait by a young information technology professional named Sunil Sivanand, who is now Managing Director and Chief Technology Architect at Acette. Sunil Sivanand did most of the character generation and programming work on a first generation, twin disk drive IBM Personal Computer. The project was sponsored by Daniel Benjamin, who was a patron of a group of individuals working worldwide to preserve and revive the Aramaic language.
- Imperial Aramaic (700–300 BC) at Ethnologue (17th ed., 2013)
Old Aramaic (before 700 BC) at Ethnologue (17th ed., 2013)
Assyrian Neo-Aramaic at Ethnologue (17th ed., 2013)
Lishanid Noshan at Ethnologue (17th ed., 2013)
Western Neo-Aramaic at Ethnologue (17th ed., 2013)
Bohtan Neo-Aramaic at Ethnologue (17th ed., 2013)
(Additional references under 'Language codes' in the information box)
- "The Aramaic Text in Demotic Script: The Liturgy of a New Year's Festival Imported from Bethel to Syene by Exiles from Rash". JSTOR.
- "Manichaean Aramaic in the Chinese Hymnscroll". Links.jstor.org. Retrieved 2014-03-20.
- Aramaic entry at Sebastian Nordhoff, Harald Hammarström, Robert Forkel, & Martin Haspelmath (ed.). Glottolog. Leipzig: Max Planck Institute for Evolutionary Anthropology.
- Aramaic appears somewhere between 11th and 9th centuries BC. Beyer (1986: 11) suggests that written Aramaic probably dates from the 11th century BC, as it is established by the 10th century, to which he dates the oldest inscriptions of northern Syria. Heinrichs (1990: x) uses the less controversial date of 9th century, for which there is clear and widespread attestation.
- Allen C. Myers, ed. (1987). "Aramaic". The Eerdmans Bible Dictionary. Grand Rapids, Michigan: William B. Eerdmans. p. 72. ISBN 0-8028-2402-1. "It is generally agreed that Aramaic was the common language of Israel in the first century AD. Jesus and his disciples spoke the Galilean dialect, which was distinguished from that of Jerusalem (Matt. 26:73)."
- "What Language Did Jesus Speak?". Markdroberts.com. Retrieved 2014-03-20.
- Beyer 1986: 38–43; Casey 1998: 83–6, 88, 89–93; Eerdmans 1975: 72.
- "Tradition and Modernity in Arabic Language And Literature". J R Smart, J. R. Smart. 2013.
- Heinrichs 1990: xi–xv; Beyer 1986: 53.
- Naby, Eden. From Lingua Franca to Endangered Language. Assyrian International News Agency.
- Richard, 2003, p. 69.
- "Panammuwa II and Bar-Rakib: Two Structural Analyses, K. Lawson Younger, Jr., University of Sheffield" (PDF). Retrieved 2014-03-20.
- Shaked, Saul (1987). "Aramaic". Encyclopædia Iranica 2. New York: Routledge & Kegan Paul. pp. 250–261. p. 251
- Frye, Richard N.; Driver, G. R. (1955). "Review of G. R. Driver's "Aramaic Documents of the Fifth Century B. C."". Harvard Journal of Asiatic Studies 18 (3/4): 456–461. doi:10.2307/2718444. JSTOR 2718444. p. 457.
- Geiger, Wilhelm; Kuhn, Ernst (2002). Grundriss der iranischen Philologie: Band I. Abteilung 1. Boston: Adamant. pp. 249ff.
- Stolper, John A. Matthew (2007). "What are the Persepolis Fortiﬁcation Tablets?". The Oriental Studies News & Notes (winter): 6–9. Archived from the original on 14 February 2007. Retrieved 2007-02-13.
- Naveh, Joseph; Shaked, Shaul (2006). Joseph Naveh, ed. Ancient Aramaic Documents from Bactria. Studies in the Khalili Collection. Oxford: Khalili Collections. ISBN 1-874780-74-9.
- Beyer. p. 28 n. 27; Wiesehöfer, Josef; Azodi, Azizeh. Ancient Persia. pp. 118–20.
- "Iranian Scripts for Aramaic Languages," in the Bulletin of the American Schools of Oriental Research 341 (2006), pp. 53-62.
- Beyer, Klaus (1986). The Aramaic language: its distribution and subdivisions. Vandenhoeck und Ruprecht. ISBN 3-525-53573-2.
- Casey, Maurice (1998). Aramaic sources of Mark's Gospel. Cambridge University Press. ISBN 0-521-63314-1.
- "Aramaic". The Eerdmans Bible Dictionary. Grand Rapids, Michigan, USA: William B Eerdmans. 1975. ISBN 0-8028-2402-1.
- Frank, Yitzchak (2003). Grammar for Gemara & Targum Onkelos ((expanded edition) ed.). Feldheim Publishers / Ariel Institute. ISBN 1-58330-606-4.
- Heinrichs, Wolfhart, ed. (1990). Studies in Neo-Aramaic. Atlanta, Georgia: Scholars Press. ISBN 1-55540-430-8.
- Nöldeke, Theodor (2001). Compendious Syriac Grammar. Winona Lake: Eisenbrauns. ISBN 1-57506-050-7.
- Richard, Suzanne (2003). Near Eastern Archaeology: A Reader (Illustrated ed.). EISENBRAUNS. ISBN 978-1-57506-083-5.
- Rosenthal, Franz (1995). A Grammar of Biblical Aramaic (6th, revised ed.). Otto Harrassowitz, Wiesbaden. ISBN 3-447-03590-0.
- Sabar, Yona (2002). A Jewish Neo-Aramaic Dictionary. Harrassowitz. ISBN 978-3-447-04557-5.
- Sokoloff, Michael (2002). A Dictionary of Jewish Babylonian Aramaic. Ramat Gan: Bar-Ilan UP; Johns Hopkins UP. ISBN 965-226-260-9.
- Sokoloff, Michael (2002). A Dictionary of Jewish Palestinian Aramaic (2nd ed.). Bar-Ilan UP; Johns Hopkins UP. ISBN 965-226-101-7.
- Stevenson, William B. (1962). Grammar of Palestinian Jewish Aramaic (2nd ed.). Clarendon Press. ISBN 0-19-815419-4.
- Ancient Aramaic Audio Files: contains audio recordings of scripture.
- Aramaic Designs – website offering various designs based on historical Aramaic scripts.
- Aramaic Dictionary – search the online dictionary using English or Aramaic words, including many other options.
- Aramaic Language ″Christians in Palestine eventually rendered portions of Christian Scripture into their dialect of Aramaic; these translations and related writings constitute "Christian Palestinian Aramaic". A much larger body of Christian Aramaic is known as Syriac. Indeed, Syriac writings surpass in quantity all other Aramaic combined.″
- The Aramaic Language and Its Classification – Efrem Yildiz, Journal of Assyrian Academic Studies
- Aramaic Peshitta Bible Repository – Many free Syriac Aramaic language research tools and the Syriac Peshitta Bible
- Comprehensive Aramaic Lexicon (including editions of Targums) – at the Hebrew Union College, Cincinnati
- Dictionary of Judeo-Aramaic
- Jewish Language Research Website: Jewish Aramaic
- ″An Introduction to Syriac Studies″ by Sebastian Brock. Reproduced, with permission, from J. H. Eaton, ed., Horizons in Semitic Studies: Articles for the Student (Semitics Study Aids 8; Birmingham: Dept. of Theology, University of Birmingham, 1980), pp. 1–33.
- Omniglot written Aramaic/Proto-Hebrew outline