Yesterday I gave an introduction on Nabataean Arabic and Old Hijazi and the Quran Arabic. Now, let's look at some of the linguistic features that both connect and differentiate these ancient dialects form one another!
One striking commonality between Nabataean and Old Hijazi is the definite article, which in both cases was /al-/. Today, this definite article is almost universal. Only in Yemen do we find forms such as /am-/. But in pre-Islamic times a vast majority of different forms existed.
In Safaitic inscriptions, which reflect other pre-islamic dialects of Arabic, we usually find <h->, <ʾ-> but sometimes also <hn-> and only occasionally <ʾl->.

This Nabataean inscription has the definite article: الحجرو <ʾlḥgrw>, that is, al-ḥiǧr (en.wikipedia.org/wiki/Hegra_(Ma…).
This previous example instantly brings us to another feature that is quite distinct. Nabataean words in the earliest period seem to inflect for case, and this case is written out. The nominative is written with <-w> and the genitive is written with <-y>.
Thus you see الحجرو <ʾlḥgrw> which represents /al-ḥigru/, and تيمالهي <tymʾlhy> which represents /taym ʾaḷḷāhi/.

The Old Hijazi writing tradition does not seem to retain these final short vowels at all, and thus does not write them: الحجر /al-ḥiǧr/, عبد الله /ʿabd aḷḷāh/.
In Nabataean inscriptions, the functioning inflection seems to fall apart. In JSNab 17, mentioned above we find في الحجرو /fī ʾal-ḥigru/, where we would have expected a genitive **/fī ʾal-ḥigri/. But the wāw sticks around.
Perhaps some of you have already had a lightbulb moment. This final wāw of course looks a lot like the otiose wāw in the name ʿamr which is spelled عمرو <ʾmrw> in Islamic era Arabic. This indeed seems to be an orthographic fossil from when Nabataean script was adapted to Hijazi!
That's the thread for now. Next thread will look at the demonstrative pronouns in Nabataean Arabic and Old Hijazi!

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More from @PhDniX

6 Feb
I was asked a while ago to explain what historical linguists of Arabic mean when we told about 'Old Hijazi' and 'Nabataean Arabic' and how these relate to one another and where the language of the Quran fits in. So this thread will address these questions!
Nabataean Arabic is the language researchers suppose many of the inhabitants of the Nabataean Kingdom spoke. The Nabataeans, as a rule, used Aramaic as their administrative language. The script they used was a form of the Imperial Aramaic script. This script evolved over time.
Eventually this script evolves all the way to what we know as the modern Arabic script. This is a gradual development, and it is not possible to pinpoint where the 'Nabataean Aramaic' script ends and the 'Arabic script' begins.
Read 10 tweets
21 Jan
In vocalized Kufic Qurans, as a rule only 3 things are consistently marked: hamzah, final short vowels, and ʾiʿrāb. Tanwīn is marked by writing the ʾiʿrāb twice. Occasionally the indefinite accusative is missing, e.g. ḥanīfan musliman. I figured out why! 🧵
Taking the Quran of Amajur as our base, we can make a list of places where the tanwīn is used, and places where it isn't. Let's also make note of the word that follows (that will become important).
Without dots:
-ʾarbāban (min)
-yahūdiyyan (lā)
-naṣrāniyyan (walākin)
Without dots:
-ḥanīfan (musliman)
-musliman (wa)
-ṯamanan (qalīlan)
-farīqan (yalwūna)
-dīnan (fa-lan)
Read 15 tweets
15 Jan
An interesting orthographic feature of early Quranic vocalisation is that it differentiates word-initial ʾa from ʾā by the position of the fatḥah. For ʾa the fatḥah is to the RIGHT of the ʾalif and for ʾā it is to the LEFT.

ʾahli l-kitābi
ʾāmanū
This is a bit puzzling, because conceptually, Arab grammarians think of ʾāmanū to consist of hamzah followed by fatḥah and then ʾalif. So it is rather odd that the dot that denotes the hamzah comes after the ʾalif.

Al-Dānī in his muḥkam, a description of vocalisation agrees:
"All the dotters of ʿIrāq disagree with the people of Medina and others (notably Andalus and Maghreb) on the word-initial hamzah carrying a fatḥah which has an ʾalif after it within a single word, for example: ʾāmana, ʾādama and ʾāzara. They place it after the ʾalif.
Read 17 tweets
11 Jan
One of the great mysteries of the Quranic reading traditions are their many phonetic irregularities, that seem to have no purpose except to show off some grammatical oddity. One of these is the ʾimālah of al-kēfīrīna. Ibn Ḫālawayh in his Ḥuǧǧah has an interesting discussion. 🧵
The plural of 'disbelievers', besides the now popular kuffār, is also kāfirūna in the Quran. In the genitive and accusative this becomes kāfirīna. Some readers read this (and ONLY this) as kēfirīna.
This is the reading of: ʾAbū ʿAmr, al-Dūrī ← al-Kisāʾī and Ruways ← Yaʿqūb.
In his al-Ḥuǧǧah fī l-Qirāʾāt al-Sabʿ, Ibn Ḫālawayh sets out to rationalize and explain the practices of the seven readers canonized by his teacher, Ibn Mujāhid. He also discusses al-Kēfirīna. Let's translate and give commentary along the way.
Read 23 tweets
2 Jan
There are verses in the Quran that are interesting because they form doublets: two verses that are almost verbatim identical in their contents.

There is a triplet like this Q7:141, Q14:6 (and a little different Q2:49) present an interesting text critical conundrum.
The most elaborate version is the one in Q14:6
"And (remember) when Moses said to his people: "Remember the grace of god upon you when he delivered you from the people of Pharaoh who were imposing upon you horrible punishment, slaughtering your sons, and keeping your women alive
In that there is a great trial from your lord."

Both Q2:49 and Q7:141 get rid of the framing introduction.
Q2:49 uses a slightly different verse for "to deliver", naǧǧā instead of ʾanǧā -- two verbs of the same root with identical meaning.
Read 14 tweets
24 Dec 20
Last year I co-wrote and published an article titled "I am the Messiah and I Can Revive the Dead", on a Jewish polemic against Jesus, detailing his life.

Considering the time of year, I thought it was close enough to appropriate to write a thread on.

jjmjs.org/uploads/1/1/9/…
Before writing this article, I had never heard of the Toledot Yeshu "the Life/Generations of Jesus", and my only contribution to the article is the translation of the text. My co-author Craig Evans had noticed I had worked on some Judeo-Arabic, and asked if I wanted to help out.
It was fun to do. As it turns out there are a whole group of different versions of this text, in a whole range of different languages. All of them detailing the heretical life of Jesus (name Yeshu without expected final ʿAyn in the Judeo-Arabic).
Read 17 tweets

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