A few words on how the #Qumran sect referred to the #Pharisees, whom they did *not* like.
Their writings often refer to the דורשי חלקות *dōrešē ḥalāqōt 'seekers/interpreters of smooth things'. This appears to be the Dead Sea Scrolls' most common term for the Pharisees. 1/5
It is probably a pun on דורשי הלכות *dōrešē halākōt 'interpreters of halakhot (= Pharisaic/Rabbinic rules)'. With the weakened pronunciation of the gutturals /ḥ/ and /h/ known from these texts, it was probably even more hilarious. It implies the Pharisees wanted easy rules. 2/5
Pesher Nahum (3–4 ii 1–2) uses this term besides two others: "'Woe to the city of blood; it is full of lies and rapine': its interpretation is the city of Ephraim, those who seek smooth things during the last days, who walk in lies and falsehood". ('Walking' again is √hlk.) 3/5
Later in the same column, they are called "those who lead Ephraim astray, who lead many astray through their false teaching, their lying tongue, and deceitful lips". My source for this thread, James VanderKam (eerdmans.com/Products/6679/…), notes two things here: 4/5
There's the emphasis on speech, which may reflect the Pharisaic emphasis on the Oral Torah which was rejected by other groups. And "their false teaching" is תלמוד שקרם *talmūd šaqram. While talmud can't mean 'commentary on the (written) Mishnah' here yet, it's striking! 5/5
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Based on #Hebrew and #Arabic, we reconstruct a slightly irregular paradigm for the prefix conjugation for Pr-Cntrl-#Semitic, where the 3rd radical is lost word-finally:
imperfect *ta-bniy-u 'you build'; but
imperative *bni 'build!' 1/7
In Arabic, the *-iyu of the imperfect contracts to -ī, while the imperative adds i- before the cluster:
imperfect *ta-bniy-u > tabnī
imperative *bni > ibni
The #Hebrew and #Aramaic vocalization sign shwa is sometimes read as a reduced vowel (hence the phonetic term schwa). Other times, it indicates the absence of any vowel. The rules are pretty clear, but there's some disagreement over words ending in 2 consonants with shwa. 1/6
For example, should Biblical Aramaic אַנְתְּה 'you (m.sg.)' be read as Ɂant or Ɂantə? (Yes, there's an extra ה at the end and yes, the Masoretes read shwa as a full vowel, not [ə]; that's all not relevant right now, you know what I mean.) 2/6
We can actually tell that no vowel was read in these cases from the lack of spirantization of following consonants. In #Daniel 4:15, for example, the vocalization has וְאַ֨נְתְּה בֵּלְטְשַׁאצַּ֜ר wə-Ɂant bēlṭəšaṣṣar and וְאַ֣נְתְּה כָּהֵ֔ל wə-Ɂant kāhēl. 3/6
Time for some #Semitic geekery concerning 'hollow verbs'. These are verbs which have a vowel (usually long) where strong verbs have their second radical consonant, like #Arabic qām-a 'he stood up', ya-qūm-u 'he will stand up', #Hebrew qām, yā-qūm (same meanings). 1/9
It's controversial whether these hollow verbs already had this shape in Proto-Semitic. The alternative is that they originally had the consonant *w or *y as their second radical, but that this dropped out in various languages, causing vowel contraction. 2/9
I think the forms like ya-qūm- are Proto-Semitic, where they developed from even earlier forms like ya-qwum-. But because other forms (like Arabic and Hebrew qām-) show irregular correspondences between different languages, Proto-Semitic retained a consonant here IMO. 3/9
I thought it would be fun to share my own #MICAH13 presentation with you all via Twitter – @PhDniX's excellent Twitter recaps of his talks were a major factor behind me getting on here too. This was a 20-minute talk, so: LONG thread.
This talk is about #Biblical#Aramaic, attested in the books of #Ezra and #Daniel. Scholars have long debated the linguistic background of these texts, nearly always focusing on the consonantal text. But in the case of Biblical Aramaic, that only tells you half the story.
In the Masoretic Text, differences between the consonantal text and the reading tradition are indicated by so-called qere notes. Here, 'what is written' (Aramaic: ketiv) does not match 'what is read' (Aramaic: qere). The different qere forms thus reflect the reading tradition.