[t] 7. The second period of the Hebrew language and literature, after the return from the exile until the Maccabees (about 160 B.C.), is chiefly distinguished by a constantly closer approximation of the language to the kindred western Aramaic dialect. This is due to the influence of the Aramaeans, who lived in close contact with the recent and thinly-populated colony in Jerusalem, and whose dialect was already of importance as being the official language of the western half of the Persian empire. Nevertheless the supplanting of Hebrew by Aramaic proceeded only very gradually. Writings intended for popular use, such as the Hebrew original of Jesus the son of Sirach and the book of Daniel, not only show that Hebrew about 170 B.C. was still in use as a literary language, but also that it was still at least understood by the people.[1] When it had finally ceased to exist as a living language, it was still preserved as the language of the Schools—not to mention the numerous Hebraisms introduced into the Aramaic spoken by the Jews.
For particulars, see Kautzsch, Gramm. des Bibl.-Aram., pp. 1–6. We may conveniently regard the relation of the languages which co-existed in this later period as similar to that of the High and Low German in North Germany, or to that of the High German and the common dialects in the south and in Switzerland. Even amongst the more educated, the common dialect prevails orally, whilst the High German serves essentially as the literary and cultured language, and is at least understood by all classes of the people. Wholly untenable is the notion, based on an erroneous interpretation of Neh 88, that the Jews immediately after the exile had completely forgotten the Hebrew language, and therefore needed a translation of the Holy Scriptures.
[u] The Old Testament writings belonging to this second period, in all of which the Aramaic colouring appears in various degrees, are: certain parts of the Pentateuch and of Joshua, Ruth, the books of Ezra, Nehemiah, Chronicles, Esther; the prophetical books of Haggai, Zechariah, Isaiah III (56–66), Malachi, Joel, Jonah, Daniel; of the poetical books, a large part of Proverbs, Job, Song of Songs, Ecclesiastes, and most of the Psalms. As literary compositions, these books are sometimes far inferior to those of the first period, although work was still produced which in purity of language and aesthetic value falls little short of the writings of the golden age.
[v] Later words (Aramaisms) are, e.g. אַחְוָה declaration, אָנַס compel, בַּר son, גִּיר chalk, זְמָן = עֵת time, זָקַף raise up, חסד Pi. reproach, טלל Pi. roof over,
- ↑ The extensive use of Hebrew in the popular religious literature which is partly preserved to us in the Midrašim, the Mišna, and the Liturgy, indicates, moreover, that Hebrew was widely understood much later than this. Cf. M. H. Segal, ‘Mišnaic Hebrew and its relations to Biblical Hebrew and Aramaic,’ in J.Q.R., 1908, p. 647 ff. (also separately).
