Translating Religion:Linguistic Analysis of Judeo-Arabic by Benjamin H. Hary
By Benjamin H. Hary
Jews hired not just their sacred texts in Hebrew and Aramaic but in addition in translation into their neighborhood sort. for this reason, the style of translating sacred texts into Jewish languages, religiolects, and types has been common through the Jewish international.
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Additional info for Translating Religion:Linguistic Analysis of Judeo-Arabic Sacred Texts from Egypt (Etudes sur le Judaïsme Médiéval, Tome 38)
3 9 Jewish Malayalam also possesses many archaic forms, the most striking of which is the dative ending 37 See Hary 1992:278 and the references there. See also chapter 4, p. 2, for the clarification of the term “western” dialects. 38 On the other hand, as this form exists not only among Cairene Jews, but also in the west Delta (Behnstedt 1978:69), it is perhaps not of Maghrebi origin, but may have developed independently in Egypt. However, the existence of /niktib-niktíbu/ in the west Delta does not preclude the idea of migrated or displaced dialectalism as advanced above.
In the twentieth century this religiolect again experienced a dramatic change with the rise of Jewish and Arab national movements, the outbreak of the Arab-Israeli conflict, and the consequent emigration of Jews from Arabic-speaking areas. These changes brought about the loss or near loss of the religiolect. The changes of both the fifteenth and the twentieth centuries brought about an increased use of dialectal elements in Judeo-Arabic texts. However, the changes in the fifteenth century were unique because they featured the development of the Hebraized orthography (Hary 1996c), characterized by, among other things, greater Hebrew/Aramaic influence on Judeo-Arabic spelling.
Xxix PART I JUDEO-ARABIC: THE LANGUAGE OF ARABIC-SPEAKING JEWS CHAPTER ONE THE JEWISH LINGUISTIC SPECTRUM This chapter investigates the spectrum of Jewish linguistic usage in historical and sociolinguistic terms. It opens with an examination of how sociolinguistics and history have inquired into when, how, and why Jews have written and spoken differently from their neighbors. ”1 This is followed by a discussion of instances where Christians and Muslims have adopted Jewish linguistic usages, leading to a proposal for some modifications in the accepted terminology.