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Relevant bibliographies by topics / Syriac Proverbs

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Academic literature on the topic 'Syriac Proverbs'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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Journal articles on the topic "Syriac Proverbs"

1

Álvarez Suárez, Alejandra, and Francisco Del Río Sánchez. "THE CURRENT SYRIAN POPULAR VIEW OF THE JEWS." Levantine Review 2, no. 2 (December 15, 2013): 108. http://dx.doi.org/10.6017/lev.v2i2.5359.

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The remaining small Jewish communities of Syria run the risk of disappearing completely due to the marginalization suffered as a consequence of the political situation since 1948. The Eli Cohen affair (1965,) the Six-Day War (1967,) and the Yom Kippur War (1973) made the Baathist authorities of the country consider definitively the Syrian Jews as suspected Zionists or Zionist sympathizers. Nevertheless, in Syrian popular perceptions, the view of the Jews and Judaism did not always coincide with the ideology and propaganda emanating from the regime. In fact it is very interesting to note how good memories of times past, about an erstwhile coexistence with members of the Jewish community, still survive among many Syrians, both Muslims and Christians, belonging to the so-called “urban middle class.” This paper evaluates some examples, in the forms of anecdotes, popular sayings and proverbs, dealing with the Jews, and popularized in Syrian colloquialisms, in order to reveal some of the popular views of Judaism and Jews within Syrian society.

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2

Bassal, Ibrahim. "HEBREW AND ARAMAIC ELEMENTS IN THE ISRAELI VERNACULAR CHRISTIAN-‐ARABIC AND IN THE WRITTEN CHRISTIAN ARABIC OF PALESTINE, SYRIA, AND LEBANON." Levantine Review 4, no. 1 (May 1, 2015): 86. http://dx.doi.org/10.6017/lev.v4i1.8721.

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This essay examines the Hebrew and Aramaic residues in the Arabic vernacular spoken by Israeli Christians and the written Arabic of Christians in the Holy Land, Syria, and Lebanon. The corpus of the spoken Christian-Arabic under consideration here is based on cassette recordings of elderlies who live in Christian villages in northern Israel - namely in Fassuta, Me’ilya, Tarshiha, Bqe’a, Jiish, Kufir Yasif, Ekreth, Bir’im, Ibilleen and Shfa’amir.The corpus of the written Christian-Arabic being reviewed is based mainly on folk tales, poems, proverbs, dictionaries, Bible translations, books of interpretations, and liturgical sources.

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Gätje, Helmut. "Arabische Lexikographie Ein Historischer Überblick." Historiographia Linguistica 12, no. 1-2 (January 1, 1985): 105–47. http://dx.doi.org/10.1075/hl.12.1-2.06gat.

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Summary The first part of the article (Sect. 1–6), an earlier version of which appeared in 1964, constitutes a survey of medieval Arabic lexicography, which resulted in the conlusion that the works of these lexicographers could not be used, according to modern standards, as primary sources for lexical studies of Arabic, as has frequently been done up to now. It is characteristic of medieval Arabic lexicography that it was limited to the study of Classical Arabic, the literary language of Islamic society until the end of the tenth century. The beginnings of Arabic lexicography date back to the time of ‘Alī or to the early Umayyads and were motivated by the concern for the classical language and its preservation from decline and deterioration. It was primarily the Koran, tradition literature, early poetry and proverbs which served as a basis for lexical studies. As a result of these scholarly efforts a number of lexical works were produced, some of which aiming at a complete vocabulary of the language, others being limited to certain linguistic and literary fields. Besides dictionaries in the proper sense there are also onomastic dictionaries. The arrangement of roots varies in different works. Although some of these dictionaries are extremely voluminous, they do not adequately represent the actual state of the language, as evidenced by the Lisān al-’Arab, for, on the one hand, they are often incomplete, on the other hand they contain material of dubious origin. Information as to usage and currency is lacking. The arrangement of the material within the roots is irregular and unsystematic, and the morphological structure of words is not always clearly established. There are shortcomings with regard to the definition of word meaning; moreover, no distinction is made between common and occasional meaning. Sometimes a meaning is stated as being known, sometimes it is defined by synonyms. Information regarding gender is often too general and wide, whereas with regard to meaning it is too narrow, based on isolated occurrences or simply false. In conclusion, reference is made to the Wörterbuch der klassischen arabischen Sprache (WKAS), which constitutes a new approach to Arabic lexicography. The second part of the paper (Sect.7–10) reports on the progress and development of the WKAS up to 1983 (date of publication of the first half of the second volume). The source material has been considerably enlarged, and there are also improvements from the technical point of view. Another change, however, is the widening of the linguistic scope. In addition to the classical language in the strict sense, translations from Greek (and Syriac) and relevant works succeeding them are taken into acount. Although this material only refers to certain domains of Greek thought, mainly pertaining to scientific subjects, it is rather heterogenous and often requires considerable expert knowledge. Theoretical concepts are more frequent here than in common literary language. The translations vary, moreover, as to quality and usage; the latter also applies to relevant subsequent literature. In philosophy, for instance, only a small quantity of loan-words and foreign words is to be observed. Word composition being almost completely lacking as a means of translation, Greek terms were rendered by way of morphological derivations and syntactical structures, or by semantic extensions and semantic loans. At the present stage of research it is not yet possible to achieve a complete inventory of technical terms; consequently, examples quoted as reference are not always equally pertinent. For the same reason a number of terms and definitions could be added in the field of philosophy as well. Another problem is the choice of adequate European meanings for rendering Arabic concepts. In the WKAS philosophical terms are partially included in the entries devoted to common language. In such cases, but also when they are treated apart, sequences of meaning are sometimes produced which are neither homogeneous in themselves, nor do they always fit in with the examples quoted. Thus the user must take notice of the distinction made within individual entries, and, if required, rely on his own judgment in finding further definitions. All things considered, the WKAS is certainly not to be regarded as a substitute for a dictionary of philosophical terms, but it offers rich and valuable material in this respect.

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4

Issa, Huwaida. "Translating Figurative Proverbs from Two Syrian Novels: Muftaraq al-MaṭarbyYūsuf al-Maḥmūd and Anājīl al-Xarāb by NaufalNayouf." Arab World English Journal For Translation and Literary Studies 1, no. 2 (May 15, 2017): 63–76. http://dx.doi.org/10.24093/awejtls/vol1no2.6.

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5

Abu Hatab, Wafa. "The Arab Spring: A New Era of Humor Consumption and Production." International Journal of English Linguistics 6, no. 3 (May 26, 2016): 70. http://dx.doi.org/10.5539/ijel.v6n3p70.

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<p>The 26-year-old Tunisian street vendor, Mohammad Bouazizi set himself ablaze, sparking demonstrations and revolutions in more than one country in the Arab world. Protestors utilized all possible forms of expression to give an outlet for the long suppressed feelings, attitudes and thoughts. A new social discourse emerged where freedom of expression was imposed. Tunisia led the move and was followed by Egypt, Libya, Yemen and Syria. Though these revolting countries have many things in common, each has its own touch to the mosaic portrait of the new social discourse. Political satire has its place in this discourse where political humor has witnessed a tremendous boom. The present study was based on data obtained from cartoons, slogans, digital discourse and jokes. It investigated the use of humor by protesters in the Arab Spring countries, the linguistic devices employed and the role of intertextuality. The study revealed that humor was used in the Arab Spring countries to denigrate the presidents. Sources for intertextuality included proverbs, songs, poetry and commercials. Humor made use of some linguistic devices such as puns, synonyms, antonyms, lexical ambiguity and rhyme.</p>

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6

Huwaida Issa, Huwaida Issa. "Translating Figurative Proverbs from Two Syrian Novels: Muftaraq Al-Maaarbyyysuf Al-Maammd and Annjjl Al-Xarrb by Naufalnayouf." SSRN Electronic Journal, 2017. http://dx.doi.org/10.2139/ssrn.2980084.

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Dissertations / Theses on the topic "Syriac Proverbs"

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Alkhozaimi, Luord Abdulsalam. "The syntax of Syriac Proverbs." OpenSIUC, 2015. https://opensiuc.lib.siu.edu/theses/1673.

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AN ABSTRACT OF THE THESIS OF LUORD A. SAMAAN ALKHOZAIMI, for the Master of Arts degree in APPLIED LINGUISTICS, presented on 04/06/15, at Southern Illinois University Carbondale. TITLE: THE SYNTAX OF SYRIAC PROVERBS MAJOR PROFESSOR: Dr. Jeffrey Punske Proverbs are an important part of a language. To my knowledge, there is no research that investigates the syntax of Syriac proverbs. So, this study aims to shed light on the syntax of Syriac proverbs to add further information to our understanding of Syriac. For this purpose, I ask questions like: i) Can Syriac proverbs be negated? ii) Can they be passivized? iii) Can they be topicalized? iv) Can they allow question? v) Can the subject be raised? vi) Can their tense and aspect be altered? The data were chosen randomly from Zomaia (2007). The proverbs were examined based on native speaker judgments. The analysis implied identifying the components of each proverb then applying the rule of each aspect on each proverb was performed. Results from the study showed that some of the Syriac proverbs, from the randomly chosen sample, were modifiable syntactically. A number of factors that appeared to influence the applicability of some aspects rules were identified as: like the availability of subject, verb, and object. The reason for some proverbs were non-modifiable was because of the absence of the main components for the transformation process. The results of the study contribute to an understanding of the restricted nature of Syriac proverbs semantically and idiomatically. Recommendations for further research were also identified in the field of syntax concerning Syriac.

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2

Karouby, Laurent. ""Histoire et Sagesse d’Aḥiqar l’Assyrien" ou l’Ummānu sans descendance : Invariance et variations, de l’Antiquité au XVIIIe siècle." Thesis, Aix-Marseille, 2013. http://www.theses.fr/2013AIXM3110.

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« Histoire et sagesse d’Aḥiqar l’Assyrien » est un texte d’exception puisqu’il plonge ses racines dans les temps lointains de la Mésopotamie antique. Son héros, Aḥiqar, est un Sage, un Ummānu, conseiller des rois d’Assyrie ; il fait l’objet d’une vile machination, ourdie par son neveu que le Sage avait pourtant élevé comme s’il était son propre fils ; après avoir frôlé la mort, Aḥiqar est réhabilité, puis envoyé en Egypte, afin d’affronter les énigmes et défis que le Pharaon a lancés contre son roi, tandis que son neveu est puni de mort. Notre corpus regroupe sept versions de « Histoire et sagesse d’Aḥiqar l’Assyrien », s’échelonnant de 500 avant notre ère jusqu’au XVIIIe siècle, et composées en araméen, syriaque, guèze, arabe et grec. Dans une comparaison menée en traduction française, à travers les versions dont nous disposons et au fil des différents épisodes du récit, nous étudierons tout d’abord la trajectoire dramatique de la vie d’Aḥiqar. Puis nous examinerons les énigmes et défis résolus par ce héros expert en langage face au Pharaon avant d’analyser les deux longues séries de maximes, d’abord éducatives puis punitives, qu’il administre à son neveu. Nous aborderons également les modalités du réemploi, ou comment l’histoire araméenne d’Aḥiqar a pu se trouver refonctionnalisée dans la Bible au « Livre de Tobie », dans la « Vie d’Ésope le Phrygien », célèbre fabuliste grec, et dans l’univers des « Mille et Une Nuits » avec le conte intitulé « Sinkarib et ses deux vizirs ». Enfin nous conclurons sur l’intérêt de cette grande figure de l’Ummānu ou conseiller du roi – héros ni guerrier ni saint mais homme de langage – pour l’histoire de la Rhétorique
“History and wisdom Aḥiqar the Assyrian” is an exception text since its roots goes in the ancient times of ancient Mesopotamia. His hero, Ahiqar is a Sage, a Ummānu, advise the kings of Assyria, and he is the subject of a vile plot, hatched by his nephew that the Sage had yet raised as if he were her own son ; from the brink of death, Ahiqar is rehabilitated and sent to Egypt to confront the puzzles and the challenges that the Pharaoh launched against his king, while his nephew is punished by death. Our text corpus has seven versions of “History and wisdom Ahiqar the Assyrian,” ranging from 500 BC until the eighteenth century, and composed in Aramaic, in Syriac, in Ge’ez, in Arabic and in Greek. In a comparison conducted in French translation, through the versions we have and all along the different episodes of the story, we first study the dramatic trajectory of life Ahiqar. We then examine the puzzles and challenges addressed by this expert hero of language against Pharaoh before analyzing the two long series of maxims, first educational and punitive, that it administers to his nephew. We also discuss the terms of re-use, or how the history of Aramaic Ahiqar could be re-used, with more or less success, in the Bible, the “Book of Tobit” in the “Life of Aesop the Phrygian” famous Greek fabulist, and the world of “Arabian Nights” with the tale entitled “Sinkarib and two viziers.” Finally, we conclude on the interest of this great figure of Ummānu or advise the king - nor a warrior hero, nor a saint hero, but a language man - for the history of rhetoric

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3

Issa, Huwaida Jaber. "Proverbs, modified proverbs and curses in two novels of the Syrian coast." Thesis, University of Leeds, 2014. http://etheses.whiterose.ac.uk/9139/.

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This thesis considers proverbs, modified proverbs and curses in two novels of the Syrian coast: Muftaraq al-Maṭar by Yūsif al-Maḥmūd, and Anājīl al-Xarāb by Naufal Nayouf. Chapter two presents the theories of proverbs put forward by different scholars. It discusses how can proverbs be either literal or figurative. It also explains what the components of the figurative proverb are. Chapter three applies this theoretical framework to the proverbs selected from both novels. Chapter four presents different theories about the formation of modified proverbs, focusing on Partington’s classification, and applying his categories to modified proverbs in the two novels. Chapter five reviews different scholarly perspectives on curses. Curses in these two novels are then categorized and discussed in accordance with these perspectives. Proverbs are very common in both novels, with 521 proverbs in Muftaraq al-Maṭar and 127 proverbs in Anājīl al-Xarāb. A number of formal features are particularly prominent: assonance and alliteration and morphological and lexical repetition. Figuration is important in both novels, metaphor being the dominant figure of speech. The dominant cultural feature in proverbs in both novels is domestic life. Most proverbs in Muftaraq al-Maṭar are used on the Syrian coast only, giving the novel a very local orientation. In both novels the great majority of modified proverbs originate from folklore. The commonest social function of modified proverbs in Anājīl al-Xarāb is practical advice, while the commonest social function in Muftaraq al-Maṭar is human nature/life/emotion. Rephrasing and substitution are common modified proverb formation techniques in both novels. The dominant semantic relationship of modified proverbs to their original counterparts in both novels is synonymy. While there are a significant number of curses in Muftaraq al-Maṭar, there are only a few curses in Anājīl al-Xarāb. God is a very important cultural feature of curses in both Anājīl al-Xarāb and Muftaraq al-Maṭar, and wishing people harm is also fairly significant in curses in both novels.

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4

Al, emam Randah. "Etude comparative entre proverbes arabes et proverbes français : point de vue linguistique, thématique, culturel." Thesis, Angers, 2017. http://www.theses.fr/2017ANGE0063.

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On oppose souvent, dans les discours médiatiques ou particuliers, les cultures d'origine Arabe et la culture occidentale. En nous appuyant sur une exploration des proverbes, nous nous sommes demandé si cette opposition avait lieu d'être et quelles étaient les relations entre ces deux ensembles culturels. A partir de ce constat et de ce questionnement, nous avons construit la problématique suivante : Jusqu'à quel point les proverbes jordaniens et syriens se ressemblent-ils et quelles sont leurs convergences et divergences avec leurs équivalents français ? A travers eux, quelles différences ou ressemblances culturelles se dégagent ? L’objectif principal de notre étude est de décrire les modes et les moyens de la langue, et de comparer des proverbes dans les langues d'origine arabe et française, en étudiant convergences et divergences de ces proverbes. Nous avons procédé à une analyse thématique et sémantique sur deux cent quarante-huit proverbes recueillis auprès de leurs locuteurs natifs. Notre étude a nécessité plusieurs enquêtes et des entretiens menés sur terrain auprès d'individus originaires des trois pays, en nous focalisant sur l'utilisation et sur le sens des proverbes recueillis. Les définitions données par les auteurs français et les auteurs arabes sont presque semblables. Le proverbe est en effet bien défini comme une expression sentencieuse anonyme, comportant une norme, une vérité générale. Les trois études thématiques ont démontré qu'au-delà de l’universalité vérifiée des concepts, il existe des concordances. Les images de certains animaux trouvé dans les proverbes révèle un patrimoine commun à différentes cultures et comme une image générale et universelle. La description des proverbes sur l’image de la femme syrienne n’est pas dans l’ensemble très flatteuse. Elle la cantonne un statut bien inférieur à l’homme
In media and particular discourses, there is often a contrast between Arabic cultures and Western culture. Basing on an exploration of proverbs, we wondered whether this opposition was and what were the relations between these two cultural ensembles. From this observation and this questioning, we constructed/ consider the following problem: To what extent do the Jordanian and Syrian proverbs resemble each other and what are their convergences and divergences with their French equivalents? Through them, what cultural differences and similarities emerge? The main objective of our study is to describe the modes and means of the language, and to compare proverbs in Arabic and French languages, by studying convergences and divergences of these proverbs. We carried out a thematic and semantic analysis of two hundred and forty-eight proverbs collected from their native speakers. Our study involved several surveys and field interviews of individuals from the three countries; we focused on the use and the meaning of the collected proverbs. The proverb is indeed defined as an anonymous sententious expression, including a norm, and a general truth. The three thematic studies have shown that, beyond the verified universality of concepts, there are concordances. The images of some animals found in proverbs reveal a common heritage to different cultures and as a general and universal image. The description of the proverbs about the image of the Syrian woman is not on the whole very flattering. It confines it to a status inferior to man

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Books on the topic "Syriac Proverbs"

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Raman, Bitshamoon, ed. Símtā d-matle w-ḥašḥātā ʻammāye d-Atúrāye: 2500 matle w-ḥašḥātā múplaḥā b-Atúraye d-idyúm. Sān Húzé, Kālíforniyā: Adiabene Publications, 2004.

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Kaliyānā, Afrām Mattá. Amthālunā al-shaʻbīyah. Irbīl: Dār Adī Shīr, 2006.

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Aswad, Nizār. al- Amthāl al-shaʻbīyah al-Shāmīyah. Dimashq: N. al-Aswad, 1992.

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illustrator, Hteib Etab, ed. Your mother-in-law loves you: And other expressions and proverbs from Syria. Bethesda, Maryland: Ibex Publishers, 2014.

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Matle ú-peleʼātā men ʻālmā kulleh: Ordspråk & aforismer från hela världen = Proverbs & aphorisms from all the world. Stockholm: Författares Bokmaskin, 2010.

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Ḥikam al-zamān fī amthāl al-Suryān al-ʻāmmīyah. Dimashq: Maṭbaʻat Dār al-ʻIlm, 1991.

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Lewis, Agnes S. Palestinian Syriac Lectionary: Containing Lessons from the Pentateuch, Job, Proverbs, Prophets, Acts and Epistles. Wipf & Stock Publishers, 2008.

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Grammar of the dialects of vernacular Syriac as spoken by the eastern Syrians of Kurdistan, north-west Persia, and the plain of Mosul: With notices of the vernacular of the Jews of Azerbaijan and of Zakhu near Mosul. Cambridge: University Press, 1986.

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Lewis, Agnes Smith. Palestinian Syriac Lectionary: Containing Lessons from the Pentateuch, Job, Proverbs, Prophets, Acts, and Epistles. University of Cambridge ESOL Examinations, 2015.

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Lewis, Agnes Smith. Palestinian Syriac Lectionary: Containing Lessons from the Pentateuch, Job, Proverbs, Prophets, Acts, and Epistles. Cambridge University Press, 2012.

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Book chapters on the topic "Syriac Proverbs"

1

Nehmé, Rima Zeid. "“Do You Know the Tale of Cinderella?”: Case Study of the Use of Metaphor and Proverbs with a Newlywed Syrian Couple in a Refugee Camp in Sidon, Lebanon." In Family Systems and Global Humanitarian Mental Health, 69–76. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-03216-6_6.

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"Proverbs." In An East Syrian Manuscript of the Syriac 'Masora' Dated to 899 CE, 286–98. Piscataway, NJ, USA: Gorgias Press, 2014. http://dx.doi.org/10.31826/9781463220648-014.

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"Indices of Syriac Words." In The Septuagint of Proverbs - Jewish and/or Hellenistic Proverbs?, 377–78. BRILL, 1997. http://dx.doi.org/10.1163/9789004275935_011.

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"Proverbs." In Proverbs, Qoheleth and Song of Songs According to the Syriac Peshitta Version with English Translation, 81–250. Gorgias Press, 2022. http://dx.doi.org/10.31826/9781463239787-010.

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"Doublet translations in Peshitta Proverbs." In Language and Textual History of the Syriac Bible, 71–84. Piscataway, NJ, USA: Gorgias Press, 2013. http://dx.doi.org/10.31826/9781463234959-006.

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"In Syria the term. is often." In Arabic Proverbs, 105–9. Routledge, 2005. http://dx.doi.org/10.4324/9780203985960-12.

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Kiraz, George A. "FOREWORD TO THE EDITION." In Proverbs, Qoheleth and Song of Songs According to the Syriac Peshitta Version with English Translation, vii—x. Gorgias Press, 2022. http://dx.doi.org/10.31826/9781463239787-001.

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"APPENDIX 1: VERSIFICATION." In Proverbs, Qoheleth and Song of Songs According to the Syriac Peshitta Version with English Translation, xcv—xcviii. Gorgias Press, 2022. http://dx.doi.org/10.31826/9781463239787-004.

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"APPENDIX 3: NAMES." In Proverbs, Qoheleth and Song of Songs According to the Syriac Peshitta Version with English Translation, cvii—cxii. Gorgias Press, 2022. http://dx.doi.org/10.31826/9781463239787-006.

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"Qoheleth." In Proverbs, Qoheleth and Song of Songs According to the Syriac Peshitta Version with English Translation, 31–80. Gorgias Press, 2022. http://dx.doi.org/10.31826/9781463239787-009.

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