{"units": [{"id": "u1", "title": "Hello", "lessons": [{"id": "u1l1", "title": "Greetings", "concept": "Say hello, yes/no, and thank you", "grammar": "No grammar yet — these are whole phrases you use exactly as they are. shlama is a noun meaning 'peace', doing the job of 'hello'.", "types": ["match", "mc"], "vocab": [{"id": "v_shlama", "a": "shlama", "en": "Hello", "pos": "interj", "tags": ["greetings"], "teach": "Noun 'peace/greeting'; used on its own as 'hello'.", "src": "Khan p.296"}, {"id": "v_basimaraba", "a": "basima raba", "en": "Thank you", "pos": "phrase", "tags": ["greetings"], "teach": "", "src": "guide §9"}, {"id": "v_hi", "a": "hi", "en": "Yes", "pos": "interj", "tags": ["greetings"], "teach": "", "src": "Khan p.155"}, {"id": "v_la", "a": "la", "en": "No", "pos": "part", "tags": ["greetings"], "teach": "Negative particle.", "src": "Khan p.194"}, {"id": "v_spay", "a": "spay", "en": "Good / well", "pos": "adj", "tags": ["greetings"], "teach": "", "src": "Khan p.286"}, {"id": "v_khob", "a": "khob", "en": "Fine / good", "pos": "interj", "tags": ["greetings"], "teach": "", "src": "Khan p.330"}], "sentences": [], "paradigms": [], "paraCells": [], "pinned": [{"id": "x_dakhivet", "type": "mc", "prompt": "dakh ivet?", "sub": "greeting", "question": "What does this mean?", "options": ["How are you?", "Where are you from?", "Who are you?", "Thank you"], "answer": "How are you?", "src": "guide §8.2.3"}]}, {"id": "u1l2", "title": "You & I", "concept": "The basic personal pronouns", "grammar": "ana = I, at = you. These stand alone — the 'am/is/are' word (the copula) is a separate word, and it arrives in Unit 2.", "types": ["match", "mc"], "vocab": [{"id": "v_ana", "a": "ana", "en": "I", "pos": "pron", "tags": ["pronouns"], "teach": "", "src": "guide §2.1"}, {"id": "v_at", "a": "at", "en": "You", "pos": "pron", "tags": ["pronouns"], "teach": "Familiar 'you'; the polite form is akhtun.", "src": "guide §2.1"}, {"id": "v_av", "a": "av", "en": "He", "pos": "pron", "tags": ["pronouns"], "teach": "", "src": "guide §2.1"}, {"id": "v_ay", "a": "ay", "en": "She", "pos": "pron", "tags": ["pronouns"], "teach": "", "src": "guide §2.1"}], "sentences": [], "paradigms": [], "paraCells": [], "pinned": [{"id": "x_mika", "type": "mc", "prompt": "m-ika ivet?", "sub": "question", "question": "What is being asked?", "options": ["Where are you from?", "How are you?", "What is your name?", "Who is he?"], "answer": "Where are you from?", "src": "guide §8.2.3"}]}]}, {"id": "u2", "title": "I am…", "lessons": [{"id": "u2l1", "title": "Am / is / are", "concept": "The present copula", "grammar": "The copula means am/is/are and normally comes AFTER the word it describes. Your own gender shows up in it: iven (m.) vs ivan (f.) for 'I am'.", "types": ["conj", "mc"], "vocab": [], "sentences": [], "paradigms": [{"lemma": "copula", "gloss": "to be (am/is/are)", "kind": "copula", "forms": {"I": "iven", "you": "ivet", "he": "ile", "she": "ila", "we": "ivakh", "they": "ina"}, "src": "guide §3.1"}], "paraCells": [{"id": "p_cop_I", "lemma": "copula", "gloss": "to be (am/is/are)", "kind": "copula", "person": "I", "form": "iven", "src": "guide §3.1"}, {"id": "p_cop_you", "lemma": "copula", "gloss": "to be (am/is/are)", "kind": "copula", "person": "you", "form": "ivet", "src": "guide §3.1"}, {"id": "p_cop_he", "lemma": "copula", "gloss": "to be (am/is/are)", "kind": "copula", "person": "he", "form": "ile", "src": "guide §3.1"}, {"id": "p_cop_she", "lemma": "copula", "gloss": "to be (am/is/are)", "kind": "copula", "person": "she", "form": "ila", "src": "guide §3.1"}, {"id": "p_cop_we", "lemma": "copula", "gloss": "to be (am/is/are)", "kind": "copula", "person": "we", "form": "ivakh", "src": "guide §3.1"}, {"id": "p_cop_they", "lemma": "copula", "gloss": "to be (am/is/are)", "kind": "copula", "person": "they", "form": "ina", "src": "guide §3.1"}], "pinned": []}, {"id": "u2l2", "title": "Simple sentences", "concept": "Copula inside real sentences", "grammar": "Pattern: [word] + copula. So 'he is upstairs' comes out as ullul ile — literally 'upstairs he-is'.", "types": ["build", "mc"], "vocab": [{"id": "v_lakhkha", "a": "lakhkha", "en": "Here", "pos": "adv", "tags": ["place"], "teach": "", "src": "guide §8.2.1"}, {"id": "v_tamma", "a": "tamma", "en": "There", "pos": "adv", "tags": ["place"], "teach": "", "src": "guide §8.2.1"}, {"id": "v_eltekh", "a": "eltekh", "en": "Downstairs", "pos": "adv", "tags": ["place"], "teach": "", "src": "guide §3.1"}, {"id": "v_ullul", "a": "ullul", "en": "Upstairs, above", "pos": "adv", "tags": ["place"], "teach": "", "src": "Khan p.95"}], "sentences": [{"id": "s_anakhditen", "a": "ana khditen", "en": "I am happy", "literal": "I happy-am (f.)", "tense": "present", "tags": ["copula", "feelings"], "src": "guide §3.1"}, {"id": "s_lakhkhele", "a": "lakhkhele", "en": "He is here", "literal": "here-he-is", "tense": "present", "tags": ["copula", "place"], "src": "guide §3.1"}, {"id": "s_lakhkhena", "a": "lakhkhena", "en": "They are here", "literal": "here-they-are", "tense": "present", "tags": ["copula", "place"], "src": "guide §3.1"}, {"id": "s_ullulile", "a": "ullul ile", "en": "He is upstairs", "literal": "upstairs he-is", "tense": "present", "tags": ["copula", "place"], "src": "guide §3.1"}, {"id": "s_eltekhila", "a": "eltekh ila", "en": "She is downstairs", "literal": "downstairs she-is", "tense": "present", "tags": ["copula", "place"], "src": "guide §3.1"}], "paradigms": [], "paraCells": [], "pinned": []}]}, {"id": "u3", "title": "People", "lessons": [{"id": "u3l1", "title": "Family", "concept": "Close-family words", "grammar": "Every noun is either masculine (n.m.) or feminine (n.f.), and the words around it have to agree.", "types": ["match", "mc"], "vocab": [{"id": "v_baba", "a": "baba", "en": "Father", "pos": "n.m.", "tags": ["family"], "teach": "", "src": "Khan p.96", "pl": ["babavate"]}, {"id": "v_yemma", "a": "yemma", "en": "Mother", "pos": "n.f.", "tags": ["family"], "teach": "", "src": "Khan p.342", "pl": ["yemmate"]}, {"id": "v_akhuna", "a": "akhuna", "en": "Brother", "pos": "n.m.", "tags": ["family"], "teach": "", "src": "Khan p.81", "pl": ["akhunvate"]}, {"id": "v_khuyra", "a": "khuyra", "en": "Friend", "pos": "n.m.", "tags": ["family"], "teach": "", "src": "Khan p.339", "pl": ["khuyravate"]}, {"id": "v_arkha", "a": "arkha", "en": "Guest", "pos": "n.m.", "tags": ["family"], "teach": "", "src": "Khan p.78", "pl": ["arkhe"]}], "sentences": [], "paradigms": [], "paraCells": [], "pinned": []}]}, {"id": "u6", "title": "Things around you", "lessons": [{"id": "u6l1", "title": "Everyday nouns", "concept": "The nouns the next unit's sentences already use", "grammar": "Four words the course has been quietly using without ever teaching them: beta, kalba, mata and gura.", "types": ["match", "mc"], "vocab": [{"id": "v_beta", "a": "beta", "en": "House, building", "pos": "n.m.", "tags": ["everyday"], "teach": "", "src": "Khan p.104", "pl": ["betvate", "batvate", "bate"]}, {"id": "v_gura", "a": "gura", "en": "Big", "pos": "adj", "tags": ["everyday"], "teach": "", "src": "guide §6.1", "pl": ["gure"], "f": ["gurta"]}, {"id": "v_kalba", "a": "kalba", "en": "Dog", "pos": "n.m.", "tags": ["everyday"], "teach": "", "src": "Khan p.116", "pl": ["kalbe"]}, {"id": "v_mata", "a": "mata", "en": "Village", "pos": "n.f.", "tags": ["everyday"], "teach": "", "src": "Khan p.214", "pl": ["matvate", "mavate"]}], "sentences": [], "paradigms": [], "paraCells": [], "pinned": []}]}, {"id": "u4", "title": "Colors", "lessons": [{"id": "u4l1", "title": "Colors", "concept": "The color words", "grammar": "Colors are adjectives, so they follow the noun and take an ending that matches it.", "types": ["match", "mc"], "vocab": [{"id": "v_kuma", "a": "kuma", "en": "Black", "pos": "adj", "tags": ["color"], "teach": "", "src": "Khan p.124", "pl": ["kume"], "f": ["kumta"]}, {"id": "v_khvara", "a": "khvara", "en": "White", "pos": "adj", "tags": ["color"], "teach": "", "src": "Khan p.339", "pl": ["khvare"], "f": ["khvarta"]}, {"id": "v_smuka", "a": "smuka", "en": "Red", "pos": "adj", "tags": ["color"], "teach": "", "src": "Khan p.279", "pl": ["smuke"], "f": ["smukta"]}, {"id": "v_mila", "a": "mila", "en": "Blue", "pos": "adj", "tags": ["color"], "teach": "", "src": "Khan p.220"}, {"id": "v_kina", "a": "kina", "en": "Green", "pos": "adj", "tags": ["color"], "teach": "", "src": "Khan p.183", "pl": ["kine"], "f": ["kenta"]}, {"id": "v_zarda", "a": "zarda", "en": "Yellow", "pos": "adj", "tags": ["color"], "teach": "", "src": "Khan p.346"}], "sentences": [], "paradigms": [], "paraCells": [], "pinned": []}, {"id": "u4l2", "title": "Describing things", "concept": "Noun + color, with agreement", "grammar": "An adjective FOLLOWS its noun and agrees with it: kalba kuma 'a black dog'.", "types": ["build", "mc"], "vocab": [], "sentences": [{"id": "s_kalbakuma", "a": "kalba kuma", "en": "A black dog", "literal": "dog black", "tense": "", "tags": ["adjective", "color"], "src": "guide §6.1"}, {"id": "s_betagura", "a": "beta gura", "en": "A big house", "literal": "house big", "tense": "", "tags": ["adjective"], "src": "guide §6.1"}, {"id": "s_matagurta", "a": "mata gurta", "en": "A big village", "literal": "village big (f.)", "tense": "", "tags": ["adjective"], "src": "guide §6.1"}, {"id": "s_ktavamila", "a": "ktava mila", "en": "A blue book", "literal": "book blue", "tense": "", "tags": ["adjective", "color"], "src": "teacher:iran L8"}, {"id": "s_shmayyamelta", "a": "shmayya melta", "en": "The blue sky", "literal": "sky blue (f.)", "tense": "", "tags": ["adjective", "color"], "src": "teacher:iran L8"}, {"id": "s_betasmuka", "a": "beta smuka", "en": "A red house", "literal": "house red", "tense": "", "tags": ["adjective", "color"], "src": "teacher:iran L8"}, {"id": "s_vastasmukta", "a": "vasta smukta", "en": "A red blouse", "literal": "blouse red (f.)", "tense": "", "tags": ["adjective", "color"], "src": "teacher:iran L8"}, {"id": "s_ayvakhvarta", "a": "ayva khvarta", "en": "A white cloud", "literal": "cloud white (f.)", "tense": "", "tags": ["adjective", "color"], "src": "teacher:iran L8"}, {"id": "s_varakakhvara", "a": "varaka khvara", "en": "White paper", "literal": "paper white", "tense": "", "tags": ["adjective", "color"], "src": "teacher:iran L8"}, {"id": "s_khalikhvarta", "a": "khali khvarta", "en": "A white rug", "literal": "rug white (f.)", "tense": "", "tags": ["adjective", "color"], "src": "teacher:iran L8"}, {"id": "s_manakhvara", "a": "mana khvara", "en": "A white plate", "literal": "plate white", "tense": "", "tags": ["adjective", "color"], "src": "teacher:iran L8"}], "paradigms": [], "paraCells": [], "pinned": []}]}, {"id": "u5", "title": "Doing things", "lessons": [{"id": "u5l1", "title": "Verbs — present", "concept": "Everyday verbs in the present tense", "grammar": "Assyrian verbs change their ending for each person — he, she, I, you, we, they.", "types": ["conj", "mc"], "vocab": [], "sentences": [], "paradigms": [{"lemma": "azel", "gloss": "to go", "kind": "verb", "forms": {"he": "azel", "she": "aza", "I": "azen", "you": "azet", "we": "azakh", "they": "azi"}, "src": "azel.json"}, {"lemma": "akhel", "gloss": "to eat", "kind": "verb", "forms": {"he": "akhel", "she": "akhla", "I": "akhlen", "you": "akhlet", "we": "akhlakh", "they": "akhli"}, "src": "akhel.json"}, {"lemma": "ate", "gloss": "to come", "kind": "verb", "forms": {"he": "ate", "she": "atya", "I": "aten", "you": "atet", "we": "atakh", "they": "ati"}, "src": "ate.json"}, {"lemma": "bayye", "gloss": "to want / like", "kind": "verb", "forms": {"he": "bayye", "she": "bayya", "I": "bayyen", "you": "bayyet", "we": "bayyakh", "they": "bayyi"}, "src": "bayye.json"}], "paraCells": [{"id": "p_azel_he", "lemma": "azel", "gloss": "to go", "kind": "verb", "person": "he", "form": "azel", "src": "azel.json"}, {"id": "p_azel_she", "lemma": "azel", "gloss": "to go", "kind": "verb", "person": "she", "form": "aza", "src": "azel.json"}, {"id": "p_azel_I", "lemma": "azel", "gloss": "to go", "kind": "verb", "person": "I", "form": "azen", "src": "azel.json"}, {"id": "p_azel_you", "lemma": "azel", "gloss": "to go", "kind": "verb", "person": "you", "form": "azet", "src": "azel.json"}, {"id": "p_azel_we", "lemma": "azel", "gloss": "to go", "kind": "verb", "person": "we", "form": "azakh", "src": "azel.json"}, {"id": "p_azel_they", "lemma": "azel", "gloss": "to go", "kind": "verb", "person": "they", "form": "azi", "src": "azel.json"}, {"id": "p_akhel_he", "lemma": "akhel", "gloss": "to eat", "kind": "verb", "person": "he", "form": "akhel", "src": "akhel.json"}, {"id": "p_akhel_she", "lemma": "akhel", "gloss": "to eat", "kind": "verb", "person": "she", "form": "akhla", "src": "akhel.json"}, {"id": "p_akhel_I", "lemma": "akhel", "gloss": "to eat", "kind": "verb", "person": "I", "form": "akhlen", "src": "akhel.json"}, {"id": "p_akhel_you", "lemma": "akhel", "gloss": "to eat", "kind": "verb", "person": "you", "form": "akhlet", "src": "akhel.json"}, {"id": "p_akhel_we", "lemma": "akhel", "gloss": "to eat", "kind": "verb", "person": "we", "form": "akhlakh", "src": "akhel.json"}, {"id": "p_akhel_they", "lemma": "akhel", "gloss": "to eat", "kind": "verb", "person": "they", "form": "akhli", "src": "akhel.json"}, {"id": "p_ate_he", "lemma": "ate", "gloss": "to come", "kind": "verb", "person": "he", "form": "ate", "src": "ate.json"}, {"id": "p_ate_she", "lemma": "ate", "gloss": "to come", "kind": "verb", "person": "she", "form": "atya", "src": "ate.json"}, {"id": "p_ate_I", "lemma": "ate", "gloss": "to come", "kind": "verb", "person": "I", "form": "aten", "src": "ate.json"}, {"id": "p_ate_you", "lemma": "ate", "gloss": "to come", "kind": "verb", "person": "you", "form": "atet", "src": "ate.json"}, {"id": "p_ate_we", "lemma": "ate", "gloss": "to come", "kind": "verb", "person": "we", "form": "atakh", "src": "ate.json"}, {"id": "p_ate_they", "lemma": "ate", "gloss": "to come", "kind": "verb", "person": "they", "form": "ati", "src": "ate.json"}, {"id": "p_bayye_he", "lemma": "bayye", "gloss": "to want / like", "kind": "verb", "person": "he", "form": "bayye", "src": "bayye.json"}, {"id": "p_bayye_she", "lemma": "bayye", "gloss": "to want / like", "kind": "verb", "person": "she", "form": "bayya", "src": "bayye.json"}, {"id": "p_bayye_I", "lemma": "bayye", "gloss": "to want / like", "kind": "verb", "person": "I", "form": "bayyen", "src": "bayye.json"}, {"id": "p_bayye_you", "lemma": "bayye", "gloss": "to want / like", "kind": "verb", "person": "you", "form": "bayyet", "src": "bayye.json"}, {"id": "p_bayye_we", "lemma": "bayye", "gloss": "to want / like", "kind": "verb", "person": "we", "form": "bayyakh", "src": "bayye.json"}, {"id": "p_bayye_they", "lemma": "bayye", "gloss": "to want / like", "kind": "verb", "person": "they", "form": "bayyi", "src": "bayye.json"}], "pinned": []}]}, {"id": "u8", "title": "Food and drink", "lessons": [{"id": "u8l1", "title": "Food and drink", "concept": "Everyday food words", "grammar": "Everyday food words. They carry gender like any other noun.", "types": ["match", "mc"], "vocab": [{"id": "v_berrench", "a": "berrench", "en": "Rice", "pos": "n.m.", "tags": ["food"], "teach": "", "src": "Khan p.102"}, {"id": "v_bita", "a": "bita", "en": "Egg", "pos": "n.f.", "tags": ["food"], "teach": "", "src": "Khan p.105", "pl": ["biyye"]}, {"id": "v_chay", "a": "chay", "en": "Tea", "pos": "n.m.", "tags": ["food"], "teach": "", "src": "Khan p.133"}, {"id": "v_khabuysha", "a": "khabuysha", "en": "Apple", "pos": "n.m.", "tags": ["food"], "teach": "", "src": "Khan p.320", "pl": ["khabuyshe"]}, {"id": "v_khalva", "a": "khalva", "en": "Milk", "pos": "n.m.", "tags": ["food"], "teach": "", "src": "Khan p.334"}, {"id": "v_melkha", "a": "melkha", "en": "Salt", "pos": "n.f.", "tags": ["food"], "teach": "", "src": "Khan p.218"}, {"id": "v_mikhulta", "a": "mikhulta", "en": "Food", "pos": "n.f.", "tags": ["food"], "teach": "", "src": "Khan p.237", "pl": ["mikhultyate"]}, {"id": "v_nuyta", "a": "nuyta", "en": "Oil", "pos": "n.m.", "tags": ["food"], "teach": "", "src": "Khan p.248"}], "sentences": [], "paradigms": [], "paraCells": [], "pinned": []}]}, {"id": "u10", "title": "The body", "lessons": [{"id": "u10l1", "title": "The body", "concept": "Parts of the body", "grammar": "Parts of the body — among the most useful nouns you can own.", "types": ["match", "mc"], "vocab": [{"id": "v_demma", "a": "demma", "en": "Blood", "pos": "n.m.", "tags": ["body"], "teach": "", "src": "Khan p.143"}, {"id": "v_drana", "a": "drana", "en": "Arm", "pos": "n.m.", "tags": ["body"], "teach": "", "src": "Khan p.149", "pl": ["dranane"]}, {"id": "v_garma", "a": "garma", "en": "Bone", "pos": "n.m.", "tags": ["body"], "teach": "", "src": "Khan p.163", "pl": ["garme"]}, {"id": "v_kdala", "a": "kdala", "en": "Neck", "pos": "n.m.", "tags": ["body"], "teach": "", "src": "Khan p.182", "pl": ["kdale"]}, {"id": "v_khasa", "a": "khasa", "en": "Back", "pos": "n.m.", "tags": ["body"], "teach": "", "src": "Khan p.336", "pl": ["khase"]}, {"id": "v_nakhira", "a": "nakhira", "en": "Nose", "pos": "n.m.", "tags": ["body"], "teach": "", "src": "Khan p.242", "pl": ["nakhire"]}, {"id": "v_nata", "a": "nata", "en": "Ear", "pos": "n.f.", "tags": ["body"], "teach": "", "src": "Khan p.242", "pl": ["natyate"]}, {"id": "v_tumma", "a": "tumma", "en": "Mouth", "pos": "n.m.", "tags": ["body"], "teach": "", "src": "Khan p.308"}], "sentences": [], "paradigms": [], "paraCells": [], "pinned": []}]}], "order": ["v_shlama", "v_basimaraba", "v_hi", "v_la", "v_spay", "v_khob", "x_dakhivet", "v_ana", "v_at", "v_av", "v_ay", "x_mika", "p_cop_I", "p_cop_you", "p_cop_he", "p_cop_she", "p_cop_we", "p_cop_they", "v_lakhkha", "v_tamma", "v_eltekh", "v_ullul", "s_anakhditen", "s_lakhkhele", "s_lakhkhena", "s_ullulile", "s_eltekhila", "v_baba", "v_yemma", "v_akhuna", "v_khuyra", "v_arkha", "v_beta", "v_gura", "v_kalba", "v_mata", "v_kuma", "v_khvara", "v_smuka", "v_mila", "v_kina", "v_zarda", "s_kalbakuma", "s_betagura", "s_matagurta", "s_ktavamila", "s_shmayyamelta", "s_betasmuka", "s_vastasmukta", "s_ayvakhvarta", "s_varakakhvara", "s_khalikhvarta", "s_manakhvara", "p_azel_he", "p_azel_she", "p_azel_I", "p_azel_you", "p_azel_we", "p_azel_they", "p_akhel_he", "p_akhel_she", "p_akhel_I", "p_akhel_you", "p_akhel_we", "p_akhel_they", "p_ate_he", "p_ate_she", "p_ate_I", "p_ate_you", "p_ate_we", "p_ate_they", "p_bayye_he", "p_bayye_she", "p_bayye_I", "p_bayye_you", "p_bayye_we", "p_bayye_they", "v_berrench", "v_bita", "v_chay", "v_khabuysha", "v_khalva", "v_melkha", "v_mikhulta", "v_nuyta", "v_demma", "v_drana", "v_garma", "v_kdala", "v_khasa", "v_nakhira", "v_nata", "v_tumma", "d_shemma", "d_ktava", "d_pelkhana", "d_alaha", "d_mendi", "d_shula", "d_zmarta", "d_khakma", "d_halbat", "d_bassa", "d_sabab", "d_khina", "d_khulma", "d_gekhka", "cw_numbers_sipar", "cw_numbers_kha", "cw_numbers_tre", "cw_numbers_tla", "cw_numbers_arpa", "cw_numbers_khamsha", "cw_numbers_eshta", "cw_numbers_shavva", "cw_numbers_tmanya", "cw_numbers_echcha", "cw_numbers_esra", "cw_numbers_esri", "cw_numbers_emma", "cw_numbers_alpa", "cw_numbers_khaddessar", "cw_numbers_taryessar", "cw_numbers_taltasar", "cw_numbers_arbasar", "cw_numbers_khamshasar", "cw_numbers_eshtasar", "cw_numbers_shavvasar", "cw_numbers_tmanessar", "cw_numbers_echchasar", "cw_numbers_tlay", "cw_numbers_arpi", "cw_numbers_khamshi", "cw_numbers_eshti", "cw_numbers_shavvi", "cw_numbers_tmani", "cw_numbers_echchi", "d_kahvayi", "d_boz", "d_rang", "d_khata", "d_bruna", "d_brata", "d_yala", "d_gora", "d_bakhta", "d_nasha", "d_savuna", "d_nanunta", "d_mamuna", "d_khora", "d_khaverta", "d_avahe", "d_kalu", "d_khetna", "d_khmata", "d_kana", "d_mara", "d_risha", "d_pata", "d_ayna", "d_pumma", "d_kika", "d_lishana", "d_ida", "d_suppa", "cw_body_akla", "d_lebba", "d_kisa", "d_mesta", "d_lakhma", "d_miyya", "d_khamra", "d_busra", "d_gupta", "d_shakar", "d_khette", "d_tuyma", "d_besla", "d_duysha", "d_yemesh", "d_kava", "d_khalta", "d_khokha", "d_katu", "d_suysa", "d_khmara", "d_erba", "d_ezza", "d_taverta", "d_khzuyra", "d_kteta", "d_karuvva", "d_tera", "d_nuyna", "d_akubra", "d_debba", "d_diva", "d_arya", "d_tala", "d_khuvva", "d_tarra", "d_panjara", "d_gare", "d_guyda", "d_otagh", "d_kursi", "d_miz", "d_karavat", "d_shvita", "d_spadita", "d_shraya", "d_kdila", "d_dolapcha", "d_khali", "d_nora", "d_parda", "d_shekla", "d_punda", "d_adyal", "d_khlepa", "d_malapa", "d_nemkat", "d_mesrekta", "d_kalama", "d_julla", "d_sudra", "d_savelta", "d_kusita", "d_tumbana", "d_gerve", "d_kamar", "d_shebberta", "d_shemsha", "d_sara", "d_kukhva", "d_shmayya", "d_ayva", "d_aryana", "d_talga", "d_pokha", "d_nuyra", "d_upra", "d_tuyra", "d_nara", "d_yama", "d_ilana", "d_tarpa", "d_kipa", "d_khakla", "d_gella", "d_tina", "d_arra", "d_karma", "d_yuma", "d_lele", "d_kedamta", "d_ramsha", "d_saat", "d_shabta", "d_yarkha", "d_shita", "d_udyu", "d_kudme", "d_setva", "d_binisane", "d_keta", "d_chiriyye", "d_dana", "d_dayka", "d_rpapa", "d_kavutra", "d_palga", "cw_days_khoshiba", "cw_days_troshiba", "cw_days_tloshiba", "cw_days_arposhiba", "cw_days_khamshoshiba", "cw_days_ruyta", "d_mdita", "d_urkha", "d_umra", "d_madrasa", "d_dukkana", "d_shuka", "d_geshra", "d_ganta", "d_maydan", "d_atra", "d_sura", "d_kherba", "d_atika", "d_yarikha", "d_kerya", "d_khayma", "d_kayra", "d_shapira", "d_kuya", "d_repya", "d_yakuyra", "d_dur", "d_khelya", "d_mayra", "cw_describe_rekhka", "d_kurba", "d_saruypa", "d_melkhana", "d_savana", "d_rama", "d_rekhana", "d_sukla", "d_melya", "d_spika", "d_shekhtana", "d_tammez", "d_khamuysa", "d_shakhina", "d_baruyza", "d_basima", "d_miyyana", "d_khedya", "d_timana", "d_psikha", "d_mhumna", "d_rakhmana", "d_mshikhaya", "d_hava", "d_mutra", "d_khemmana", "d_bushlunya", "d_shemshana", "d_mutrana", "d_talgana", "d_pokhana", "d_mana", "d_tasa", "d_kusarta", "d_tava", "d_bakhushta", "d_chamcha", "d_changal", "d_sapyana", "d_shapra", "d_yakhchal", "d_mani", "cw_asking_mu", "d_dakh", "d_kma", "cw_asking_ika", "d_iman", "cw_asking_em", "d_kamu", "d_bukara", "d_juvvab", "d_kshituyta", "d_zona", "d_bnenasha", "d_kam", "d_siva", "d_lazemmuyta", "d_kappa", "d_garuysa", "d_khadervanet", "d_pis", "d_am", "d_akh", "d_noba", "d_dost", "d_akhnan", "d_khaterjam", "d_yammina", "d_rezzaya", "d_kin", "d_hanez", "d_khusrana", "d_juda", "d_atnabel", "d_perkuyna", "d_gensa", "d_khayuyta", "d_chunket", "d_pardakh", "d_khaya", "d_eshk", "d_muzek", "d_dunye", "d_tukhma", "d_hari", "d_senda", "d_kanun", "d_khat", "d_ham_152", "d_mchikha", "d_dayem", "d_barana", "d_hemezman", "d_talta", "d_gham", "d_menyana", "d_akhchi", "d_dastan", "d_kanuna", "d_kullukhkaruyta", "d_bavaruyta", "d_kherta", "d_zakhmuyta", "d_paghra", "d_jarima", "d_kamkuvvat", "d_khiyal", "d_nakhosh", "d_mahal", "d_alhadda", "d_sen", "d_bitun", "d_davi", "d_gutta", "d_yahla", "d_ensan", "d_salamatuyta", "d_tatta", "d_shelyuyta", "d_teppa", "d_chagh", "d_sekhva", "d_tlika", "d_amarat", "d_baraye", "d_dekhya", "d_shekkuyta", "d_jiyya", "d_davri", "d_pashkash", "d_alula", "d_mota", "d_jojana", "d_plasha", "d_hayvan", "d_dyari", "d_gelda", "d_kuvvat", "d_prezla", "d_shidana", "d_nekva", "d_balki", "d_metkha", "d_jalde", "d_hivi", "d_bauta", "d_hala", "d_stolba", "d_derrangaya", "d_khatrana", "d_divan", "d_hersana", "d_bayes", "d_galet", "d_maslahat", "d_pasulta", "d_amrikaya", "d_gir", "d_payukha", "d_tkulta", "d_meskina", "d_yavaltashkalta", "d_kherbayuyta", "d_assasi", "d_kheshka", "d_kuti", "d_vaddar", "d_sliva", "d_shakhinuyta", "d_hamla", "d_khelmana", "d_shenta", "d_chatun", "d_bazar", "d_tarba", "d_shurya", "d_tashita", "d_knushya", "d_agha", "d_koshuynaya", "d_lal", "d_khetnuyta", "d_kumarbaz", "d_tapku", "d_mumkun", "d_ekram", "d_petya", "d_varavurd", "d_dezhvar", "d_kelya", "d_garbiyya", "d_malyat", "d_alamat", "d_kazanj", "d_khurbeshsha", "d_arbab", "d_maerva", "d_betyalda", "d_saparchiyyuyta", "d_sahm", "d_shima", "d_komai", "d_tunta", "d_aslaya", "d_shapa", "d_mashina", "d_khutra", "d_mutva", "d_seyr", "d_torba", "d_rekda", "d_khezmayuyta", "d_kala", "d_bnenashuyta", "d_gemdana", "d_lamta", "d_amku", "d_natupta", "d_vazyat", "d_gvira", "d_salla", "d_ajebbana", "d_chinestan", "d_dugla", "d_karyana", "d_ktiva", "d_engleznaya", "d_nisan", "d_adavatuyta", "d_agheta", "d_gdila", "d_habsa", "d_ktevta", "d_bekharay", "d_dava", "d_malka", "d_tamuz", "d_kheshshana", "d_rabi", "d_shmita", "d_koshun", "d_madenkha", "d_yalpuk", "d_rahat", "d_kazhderranuyta", "d_ultukh", "d_ilul", "d_ekbal", "d_hada", "d_khazyana", "d_dvira", "d_bala", "d_eshvat", "d_dayyana", "d_jed", "d_azyat", "d_dagh", "d_park", "d_urusnaya", "d_chirikamaya", "d_estifada", "d_zeyna", "d_jalduyta", "d_shuraya", "d_chirikharaya", "d_tabbakh", "d_sima", "d_kanunkharaya", "d_khaltana", "d_arz", "d_albal", "d_ullaya", "d_dukhtor", "d_kharabuyta", "d_shad", "d_namarbut", "d_chale", "d_tagberrana", "d_rakikha", "d_kanunkamaya", "d_mareskhana", "d_massab", "d_marrana", "d_mellat", "d_hammanuyta", "d_bagernaya", "d_surta", "d_hendustan", "d_budnamuyta", "d_busama", "d_kupshita", "d_shatyana", "d_valita", "d_hadusad", "d_khelanuyta", "d_karavul", "d_seppat", "d_chinaya", "d_gazarta", "d_shotaputa", "d_yarikhuyta", "d_kertekka", "d_nesya", "d_khenya", "d_bennavra", "d_jiluyta", "d_japa", "d_maghazya", "d_masul", "d_khambasha", "d_eybajar", "d_ashpazkhana", "d_ekka", "d_rast", "d_ketla", "d_kharamsha", "d_khbira", "d_nimana", "d_charchuvva", "d_tarazi", "d_yessura", "d_bushayuyta", "d_mukha", "d_kelpa", "d_baladchi", "d_kartekh", "d_ustol", "d_matta", "d_roz", "d_tushnaka", "d_nakht", "d_yulpana", "d_khamesh", "d_kalat", "d_karmana", "d_vasila", "d_charak", "d_khan", "d_braakulta", "d_mshikha", "d_roma", "d_gami", "d_shishelta", "d_stumka", "d_helma", "d_sabettuyta", "d_durasha", "d_ar", "d_dena", "d_jadi", "d_kharita", "d_shef", "d_makkudana", "d_shakita", "d_botul", "d_tang", "d_shupra", "d_taryana", "d_hemanuyta", "d_mshelmana", "d_tenna", "d_garbiyyaya", "d_malkaya", "d_gulpa", "d_chiman", "d_bempar", "d_dayra", "d_shavya", "d_yamta", "d_ezn", "d_masrap", "d_ata", "d_bake", "d_keka", "d_arzan", "d_nastuyta", "d_parkhana", "d_gumsha", "d_loma", "d_shlapka", "d_gakhkana", "d_marj", "d_khameshshuyta", "d_hanaguyta", "d_madenkhaya", "d_marra", "d_kuvva", "d_hila", "d_semya", "d_kayda", "d_ardav", "d_gvayuyta", "d_ustakaruyta", "d_hendushka", "d_kashanguyta", "d_topa", "d_sel", "d_komur", "d_barkul", "d_lappa", "d_balla", "d_kotak", "d_pulad", "d_sarparaz", "d_bukhur", "d_dezhmen", "d_katava", "d_dargha", "d_alulta", "d_darkuluyta", "d_senjak", "d_vakkel", "d_britai", "d_establ", "d_nigaranuyta", "d_mshelmanuyta", "d_barzarra", "d_brakulta", "d_lebbana", "d_lebbas", "d_hunnar", "d_oyakh", "d_kattana", "d_takriban", "d_barriyya", "d_btulta", "d_ktana", "d_donja", "d_shahzatta", "d_mis", "d_balad", "d_kalb", "d_tupra", "d_sada", "d_tarsana", "d_gdala", "d_adataya", "d_malkuyta", "d_maraka", "d_perez", "d_davelta", "d_yaluyta", "d_tamta", "d_avchi", "d_takhnana", "d_dua", "d_hers", "d_gezma", "d_ruznama", "d_pekla", "d_khetra", "d_anam", "d_khatma", "d_muzbetta", "d_sodana", "d_hasanayuyta", "d_khubbana", "d_serserra", "d_darba", "d_sarbaz", "d_briza", "d_khashkhana", "d_yattana", "d_kpina", "d_mahud", "d_manet", "d_shlepta", "d_sepa", "d_amkuyta", "d_asla", "d_tlanita", "d_teshva", "d_mikha", "d_yaghin", "d_namahlem", "d_areta", "d_geppa", "d_jasusa", "d_zerka", "d_zamara", "d_buri", "d_kmila", "d_hasel", "d_sabze", "d_eskuyta", "d_pakdana", "d_eddai", "d_kamkha", "d_kuchka", "d_mashe", "d_barnashuyta", "d_hadarta", "d_sapyanuyta", "d_khalsakhalsu", "d_delmanjuyta", "d_dostuyta", "d_derana", "d_gabeta", "d_iranaya", "d_apeskupa", "d_kheshkuyta", "d_sannat", "d_jiba", "d_jurba", "d_palguyta", "d_khola", "d_tambal", "d_rashparuyta", "d_teshmeshta", "d_mashakhatta", "d_mushakha", "d_chorakchi", "d_kalkiyyana", "d_dubara", "d_tula", "d_gunahkar", "d_gurjestan", "d_khamkhamta", "d_sadra", "d_ervana", "d_kasra", "d_malakha", "d_ordak", "d_ashirat", "d_tamba", "d_macha", "d_sila", "d_lebna", "d_maptul", "d_shulkhaya", "d_darbana", "d_davakar", "d_malyana", "d_mugdella", "d_dev", "d_bajituyta", "d_shekhta", "d_almas", "d_anjagh", "d_had", "d_ustakar", "d_betkuyra", "d_kulla", "d_rezen", "d_khsiruyta", "d_tanina", "d_berta", "d_gejakushe", "d_kalkhan", "d_kamal", "d_kaplan", "d_snikuyta", "d_shulama", "d_khubba", "d_serta", "d_hammasha", "d_kriba", "d_khushava", "d_talana", "d_pikha", "d_jurra", "d_umta", "d_sanduyka", "d_khaduyta", "d_trisa", "d_komak", "d_zduyta", "d_nomur", "d_mettelta", "d_shetka", "d_zabbun", "d_ellaki", "d_nekhpa", "d_sluta", "d_shenayuyta", "d_sekhvana", "d_tayla", "d_shelya", "d_tabakcha", "d_mashsheshshana", "d_zoruyta", "d_parez", "d_matlab", "d_ketma", "d_khtira", "d_ray", "d_lutta", "d_burekta", "d_polis", "d_surgada", "d_horra", "d_kertesa", "d_salamat", "d_turkaya", "d_katura", "d_akkara", "d_girai", "d_ezzat", "d_kivay", "d_rata", "d_sesra", "d_mshikhayuyta", "d_kervesh", "d_marganita", "d_petva", "d_khanem", "d_shida", "d_parishan", "d_tkhara", "d_zahmat", "d_laha", "d_sharva", "d_stuyna", "d_zapar", "d_chekkurta", "d_sammii", "d_kida", "d_kmayuyta", "d_nvila", "d_khdatta", "d_tekhkhub", "d_murabba", "d_benyat", "d_gaddisha", "d_dagala", "d_orushlum", "d_armelta", "d_zella", "d_rodana", "d_lotka", "d_semmalta", "d_kappas", "d_namus", "d_taj", "d_rukhsat", "d_dekna", "d_baydakh", "d_bukta", "d_lukha", "d_mashakhat", "d_marranuyta", "d_kasebbuyta", "d_kattaballa", "d_paga", "d_lviva", "d_jurat", "d_biyaban", "d_davlatmanduyta", "d_petla", "d_shuhara", "d_maghghebbana", "d_zagha", "d_metya", "d_kukha", "d_khoruyta", "d_lakhmachi", "d_raptaruyta", "d_taypa", "d_palusha", "d_duzuyta", "d_mutviyya", "d_basma", "d_shkira", "d_kappar", "d_mabyennana", "d_karkamyate", "d_khulama", "d_harraj", "d_makul", "d_chakma", "d_sharika", "d_tuppang", "d_miratgaruyta", "d_erbetvala", "d_khezda", "d_pere", "d_matla", "d_balaban", "d_duvalakbaz", "d_najeb", "d_murakhkhastuyta", "d_bnekyama", "d_ahel", "d_kertope", "d_latta", "d_tablo", "d_bazergan", "d_akkaruyta", "d_baryana", "d_varli", "d_gunahkaruyta", "d_tepana", "d_nesbat", "d_pushang", "d_vasyat", "d_sabur", "d_yakhser", "d_lakkana", "d_repyuyta", "d_brisem", "d_hassapkaruyta", "d_muble", "d_koda", "d_sabun", "d_sapeta", "d_demmana", "d_nasus", "d_sazgerrana", "d_kalakokha", "d_biyya", "d_murapa", "d_kuddurta", "d_myukra", "d_pudradchi", "d_purpetta", "d_barabaruyta", "d_rakhuyma", "d_tagh", "d_khumya", "d_sher", "d_tarteb", "d_khazna", "d_hush", "d_neshra", "d_pastuk", "d_buyta", "d_basumana", "d_khuyada", "d_kazzab", "d_skupta", "d_kullayuyta", "d_mukayyad", "d_khapuyta", "d_kharrat", "d_channa", "d_matrapulita", "d_sandana", "d_bushka", "d_saduyta", "d_paprus", "d_perdesa", "d_karkhana", "d_brakala", "d_soda", "d_kushti", "d_tanika", "d_ajibuyta", "d_ginavuyta", "d_bilakta", "d_muzkanchi", "d_zamun", "d_khotana", "d_pakhara", "d_burghi", "d_huripari", "d_kuymar", "d_isharat", "d_makhderrana", "d_tuppangchi", "d_bakiyya", "d_mushtari", "d_rima", "d_juvva", "d_langar", "d_hugaya", "d_mazbettana", "ph_kepukhdakhila", "ph_kmashenneetlukh", "ph_annuynedakhvettet", "ph_kepukhdakhmennukh", "ph_bimuzabunet", "ph_kabutmutiyyet", "ph_kullokhunlipotundarsokhun", "ph_kamuannebushlelakhaten", "ph_khabrataetlishavvashenne", "ph_muetkhabra", "ph_emurkhaberrekhshelaalmata", "ph_kadiyyiletlazem", "ph_asaparkatukhmerri", "ph_enbasmalukhdrilikhachay", "ph_yavvetlemelkhakayenbasmalukh", "ph_kartamkhitila", "ph_dilukh", "ph_hatmanoshulatodetle", "ph_mutdanamatitunlayba", "ph_kamuivettamma", "ph_kammaryukhot", "ph_alahamennukh", "ph_basuryateetlukh", "ph_sodukhbitayele", "ph_tapvedlukh", "ph_imanbetkhatmetteoshula", "ph_khoshukhtilemennu", "ph_bayyenbasura", "ph_khazarramendamikhultahalli", "ph_anabekhshaven", "ph_avenvakhlapukhashulavudkati", "ph_metlimenkepna", "ph_timadahakmaile", "ph_khoshibitayelamendaha", "ph_khoshibitayelaakhlen", "ph_khvetlaalli", "ph_tanilimanivet", "ph_duktaektela", "ph_tazenmorisha", "ph_kamkhazennukh", "ph_bshenatiyyet", "ph_mutbushlunyele", "ph_adiyyabushspaykadiyyilabel", "ph_hallikhazeta", "ph_enbasmalukh", "ph_hallikhakhta", "ph_lebbankhliselekatokhun", "ph_etdemnashelenobu", "ph_magdulevenmenkarta", "ph_magrushevenmennukh", "ph_manigubetele", "ph_nigaranetyemmivet", "ph_bayyensheshennaidukh", "ph_yavvennukhdukagubeti", "ph_menkhelanpelli", "ph_khurbiyyi", "ph_tabari", "ph_angakhoshokhuntatyapeshitun", "ph_havadakhileudyu", "ph_havokhundakhile", "ph_havarabakherbele", "ph_havakherbabetave", "ph_havarabashapirele", "ph_havailerabakhemmana", "ph_havailerabakayra", "ph_havailemutrana", "ph_havailepokhana", "ph_havailetalgana", "ph_havaileshemshana", "ph_khayumashemshana", "ph_lenbedayadakhbetavehava", "ph_khazakhhavadakhbetave", "ph_etlanrabadana", "ph_letlidana", "ph_danaektela", "ph_palgetlele", "ph_menbarkavutra", "ph_khasaatkhita", "ph_shlamaallokhun", "ph_shlamatava", "ph_kedamtukhbrekhta", "ph_ramshukhtava", "ph_pushbshena", "ph_makhlilimakhleta", "ph_nanilukh", "ph_khubbokhun", "ph_aynukhbarane", "ph_alkheyroya", "ph_mentamenalaha", "ph_sakhsalamatavet", "ph_khayyetemmashenne", "ph_betyaldaavebrikha", "ph_shitokhunbrekhta", "ph_idokhunbrikha", "ph_ramshakhbrikha", "ph_kedamtakhoyabrekhta", "ph_avilukhkhayumaspay", "ph_rabakhdelibkhzetukh", "ph_betyaldukhavebrikha", "ph_manile", "ph_dakhivet", "ph_muile", "ph_muvedle", "ph_mudyukhle", "ph_amutshulele", "ph_kmagahe", "ph_emdana", "ph_emne", "ph_emnokhun", "ph_betaatika", "ph_betakhata", "ph_betagura", "ph_betasura", "ph_betarama", "ph_betashapira", "ph_betakhemmana", "ph_betakayra", "ph_betamelya", "ph_betaspika", "ph_betashekhtana", "ph_betatammez", "ph_betakurba", "ph_betarekhka", "ph_betokhunilerekhka", "ph_ahaktavaetdiyyi", "ph_aybayyamano", "ph_anibayyikhoravate", "ph_bayetunpeshitunbetan", "ph_kamubeshkalotunkalban", "ph_avunilekhoru", "ph_aninabezvanadashna", "ph_emneilebetokhun", "ph_emneilemanokh", "ph_ikamutelukhkdeli", "ph_imanbayethamzemetmenni", "ph_ativettakhmunekudme", "ph_akhnanivakhgashuke", "ph_avunilebenkhapa", "ph_aninabejvaja", "ph_akhnanivakhrabakhedye", "ph_aninatammoze", "ph_ayilabetyapajulle", "ph_aniktevlunktava", "ph_yalasurabekhalele", "ph_anaivenrabashurshiya", "ph_bkheladalaha", "ph_shkiraalaha", "ph_manikremle", "ph_lakrob", "ph_khagahakhina", "ph_hechkhishaivet", "ph_bassa", "ph_khazakhlukh", "ph_bayyetporrangyankamrang", "ph_kamupeshliuldiyyabnatanbrunu", "ph_atenbasuraetvalukhtilukh", "ph_kamkhakhchanarahativet", "ph_anamutilabrishi", "ph_kamuashulakhutrishganukhvedl", "ph_kmavilemamla", "ph_khlapukhvili", "ph_latanitalaviyyele", "ph_akletbrunukhoyabrekhta", "ph_duvendukadrilikatukh", "ph_etleshemmabasshemmaukhchamun", "ph_charalet", "ph_dakhmennukhtilukh", "ph_karuvvaplitelealayni", "ph_bezdayenmennakh", "ph_betlebbi", "ph_khanashalitentakhmenbutdiyyi", "ph_annegumeshkhakuliten", "ph_duvenlabmamuni", "ph_anakhachchabushzodamennukhkh", "ph_mushtullukhmubyavvetli", "ph_barmukhachkhuchevettamma", "ph_alahayavvellukhshenneyarikhe", "ph_rishikheshle", "ph_mutbandviyyetbiyyu", "ph_kamuukhchachamkhumevet", "ph_kamudivetknizelukhaynukhbiyy", "ph_atenetvalukhkvaltamenhaji", "ph_mutketetbiyyu", "ph_dakhkuzhderrukhashulavedlukh", "ph_keybattividot", "ph_mutkuzavidet", "ph_mudimakhshukhevetakhlakh", "ph_kamuletmakhzuyeganukh", "ph_khmiradamujjurvadut", "ph_zodunyetzuyzukhkmaiva", "ph_rezzahalli", "ph_idilamaderra", "ph_mallamakhdiyyiatepyada", "ph_shekletli", "ph_bayyethavukhshakhlep", "ph_lebbiverrekadebrata", "ph_idukhlamarra", "ph_ivakhadanaayvaklitevaullulmr", "ph_avebrikhakosukh", "ph_mudileomendibushkhelanagudun", "ph_klilimenshula", "ph_khanashaettengudussakbedmaye", "ph_abuyrikheshla", "ph_razitenbabiyemmisapenatini", "ph_berrekhshevenseda", "ph_khaakhchamendianalenmerta", "ph_shuddennet", "ph_eshtavletli", "ph_anakandurovengutta", "ph_topakanduroven", "ph_hemantitiyyenlablenna", "ph_anagnaletli", "ph_juritilunjuritpekhlun", "ph_nakhnakhtipletlanakhnakhtikt", "ph_betrayevenmashina", "ph_anakheltaviden", "ph_ananedrukh", "ph_kulletbayyetodetbrishuvud", "ph_khazzakhmujjuryalele", "ph_azetkhakhachchamiyyamayyetla", "ph_shuddennettuppennet", "ph_alahayavvellukhkuvvat", "ph_rishukhalguydamkhi", "ph_dalilukhmudila", "ph_akhabradakhihagakhle", "ph_mudakhilukhmudile", "ph_mujjurodakhashulakhamakhkhe", "ph_kamuitatkhamarakatnashemaskh", "ph_bayyenmsazgerrennukhmendonas", "ph_kurbetesradanekachaleetva", "ph_khashapire", "ph_kheshlipurkhamennu", "ph_aynadrile", "ph_peshanaivakattegh", "ph_khasamakhinadaalmaetten", "ph_aynumukkemmoven", "ph_khachennachennpeltelagunati", "ph_bayyenmatkhennunannekhettebi", "ph_bettanenmentukhkatamendikayt", "ph_khabulevenbalkikartamkhitila", "ph_basimarababasemtaraba", "ph_dlashekashulatodetle", "ph_anaptazenkakhayarkha", "ph_kadonashameshkhamkhili", "ph_azakhrishabasamta", "ph_baklikatvedlikemetatetkesli", "ph_khazengudanotaghemuiten", "ph_anahamzumevanbazetshitetarpi", "ph_anaivendarkuylukh", "ph_haypoaketalemasenaten", "ph_begrashevenchapparmarzanetbe", "ph_bayyenmalennevadrabmiyya", "ph_bayyenmamlennevadrabiyyukh", "ph_margudevenmenkarta", "ph_bayyenmazmerrennukhayzmarta", "ph_bayyenmazmerrennaayzmartabiy", "ph_dakhnhilukh", "ph_niyyattimuttaliaktavaparkenn", "ph_bruninziruvenkakashuyta", "ph_anapakudenkadiyyukh", "ph_preklimenidetdonasha", "ph_beshrazevenbiyyukh", "ph_shavvutevenbardebakhta", "ph_etlishketaallukh", "ph_anamiyyasharshureven", "ph_shtavhurevenbiyyukh", "ph_chaytupekhli", "ph_tobavadevenleakhlenbusra", "ph_anamutaharkhamennokhun", "ph_khuymarpeshli", "ph_anazedmennukh", "ph_tavenalgibetdavvanasha", "ph_byavvennukhkhanasyat", "ph_aaslankamuannebushlelakhaten", "ph_anakadiyyukhmulepliavetspay", "ph_betmapremmenneahanasha", "ph_garmetaklisnenne", "ph_yemmetdiyyukhkadiyyukhtuyber", "ph_tpeklabiyyukh", "ph_alahayavellukhbasimuyta", "ph_mkhiliziga", "ph_ijazaleyavvenazet", "ph_anabetakerridvekli", "ph_harakatgurtavedli", "ph_bjemkheshligumiyya", "ph_mentalamattibkdali", "ph_tabbaviliallukh", "ph_khabretdonashashkelli", "ph_nashabrikhakamuatkhavedlukh", "ph_lebbayavekhkatu", "ph_hallimakharijetsuysukh", "ph_sudrimkhilauti", "ph_tevlialsuysi", "ph_kepukhpeshtelamenni", "ph_idichilali", "ph_khashabtamlitamenmutra", "ph_etvalanrabatalga", "ph_ramshokhunbshenaramshabrikha", "ph_avekhluylokhunbrikha", "ph_oyabrekhtakhadutokhun", "ph_avilukhbetabenna", "ph_rishokhunavebasima", "ph_alahamanekhle", "ph_betukhavebrikha", "ph_mashinakhoyabrekhta", "ph_rishukhavebasima", "ph_betasavana", "ph_betarekhana", "ph_betasukla", "ph_anaivenprashafilma", "ph_anaivangashuke", "ph_akhtunshurshiyetunva", "d_kep", "d_zabenii", "d_but", "d_dars", "d_lazem", "d_sapar", "d_hatman", "d_giba", "d_maryekh", "d_basuruyta", "d_zarra", "d_khashevi", "d_kepna", "d_tima", "d_khaveti", "d_morisha", "d_spay", "d_zeta", "d_khakhta", "d_magdeliii", "d_magreshiii", "d_nigaran", "d_shayesh", "d_duka", "d_khela", "d_khayer", "d_bar", "d_payesh", "d_shena", "d_mut", "d_khaakhcha", "d_mamla", "d_khlapa", "d_ukhcha", "d_chanchelqi", "d_zadei", "d_kaleii", "d_lab", "d_zoda", "d_mushtullukh", "d_chamkhemqi", "d_kaveli", "d_kazhderqi", "d_makhshekhiii", "d_makhze", "d_khmira", "d_zodunya", "d_pyada", "d_shek", "d_shakhlepqi", "d_ullul", "d_bush", "d_dame", "d_abur", "d_sapeii", "d_seda", "d_eshtav", "d_kanderqi", "d_hemanta", "d_gnaha", "d_nakhnekhqi", "d_tare", "d_khelta_337", "d_nedra", "d_bayyei", "d_mujjur", "d_dalel", "d_hage", "d_mudakhel", "d_maskheriii", "d_msazger", "d_kha", "d_peshana", "d_matkheniii", "d_menta", "d_khabel", "d_dla", "d_aved", "d_haypa", "d_malei", "d_mamleiii", "d_margediii", "d_nahei", "d_niyyat", "d_shekkayat", "d_shtavher", "d_tapekhii", "d_toba", "d_khuymar", "d_zed", "d_nasyat", "d_aslan", "d_malepiii", "d_maprem", "d_sanneni", "d_ziga", "d_ijaza", "d_kerri", "d_harakat", "d_tabba", "d_khabra", "d_uti", "d_al", "d_chayel"], "concepts": [{"id": "gram_u1l1", "lesson": "u1l1", "title": "Greetings", "body": "No grammar yet — these are whole phrases you use exactly as they are. shlama is a noun meaning 'peace', doing the job of 'hello'.", "detail": "Set phrases are the fastest way in: with four of them and no grammar at all you can hold up your end of a doorway conversation. dakh ivet? 'how are you?' already contains the am/is/are word you meet in Unit 2 — take it as one lump for now and unpack it later.", "examples": [{"a": "shlama", "en": "Hello", "note": "interj", "teach": "Noun 'peace/greeting'; used on its own as 'hello'.", "src": "Khan p.296"}, {"a": "basima raba", "en": "Thank you", "note": "phrase", "teach": "", "src": "guide §9"}, {"a": "khob", "en": "Fine / good", "note": "interj", "teach": "", "src": "Khan p.330"}], "guide": "", "drill": false, "src": "Khan p.296; guide §8.2.3"}, {"id": "gram_u1l2", "lesson": "u1l2", "title": "You & I", "body": "ana = I, at = you. These stand alone — the 'am/is/are' word (the copula) is a separate word, and it arrives in Unit 2.", "detail": "The full set is ana (I), at (you), av (he), ay (she), akhnan (we), ani (they). Two things worth filing away. First, at is the familiar 'you'; with an elder or someone you have just met, the polite akhtun is the safer choice — getting this one wrong is socially loud. Second, several pronouns have longer twins (at / aten, av / avun) that mean exactly the same thing, so don't be thrown when you hear one.", "examples": [{"a": "ana", "en": "I", "note": "pron", "teach": "", "src": "guide §2.1"}, {"a": "at", "en": "You", "note": "pron", "teach": "Familiar 'you'; the polite form is akhtun.", "src": "guide §2.1"}, {"a": "av", "en": "He", "note": "pron", "teach": "", "src": "guide §2.1"}, {"a": "ay", "en": "She", "note": "pron", "teach": "", "src": "guide §2.1"}], "guide": "02-pronouns#2.1", "drill": false, "src": "guide §2.1"}, {"id": "gram_u2l1", "lesson": "u2l1", "title": "Am / is / are", "body": "The copula means am/is/are and normally comes AFTER the word it describes. Your own gender shows up in it: iven (m.) vs ivan (f.) for 'I am'.", "detail": "English gets by with one 'is' for everybody; Assyrian has a small set, and it marks gender more often than English does — ivet to a man, ivat to a woman. One pattern makes the table much easier: nearly every form carries a -v- (iven, ivan, ivet, ivat, ivakh), and the exceptions are the third person — ile, ila, ina. Learn those three first, because they do most of the work in everyday sentences.", "examples": [{"a": "iven", "person": "I", "gloss": "to be (am/is/are)", "note": "", "src": "guide §3.1"}, {"a": "ile", "person": "he", "gloss": "to be (am/is/are)", "note": "", "src": "guide §3.1"}, {"a": "ila", "person": "she", "gloss": "to be (am/is/are)", "note": "", "src": "guide §3.1"}, {"a": "ina", "person": "they", "gloss": "to be (am/is/are)", "note": "", "src": "guide §3.1"}], "guide": "03-copula#3.1", "drill": false, "src": "guide §3.1"}, {"id": "gram_u2l2", "lesson": "u2l2", "title": "Simple sentences", "body": "Pattern: [word] + copula. So 'he is upstairs' comes out as ullul ile — literally 'upstairs he-is'.", "detail": "In real speech the copula rarely stands on its own: it glues onto the end of the word before it and the two blend together. lakhkha 'here' + ile becomes lakhkhele 'he is here', and khdita 'happy' + iven becomes khditen. So the sentence you hear may arrive as one word rather than two — the trick is to listen for the tail (-le, -la, -na, -en) and peel it off.", "examples": [{"a": "ullul ile", "en": "He is upstairs", "note": "upstairs he-is", "src": "guide §3.1"}, {"a": "eltekh ila", "en": "She is downstairs", "note": "downstairs she-is", "src": "guide §3.1"}, {"a": "lakhkhele", "en": "He is here", "note": "here-he-is", "src": "guide §3.1"}, {"a": "ana khditen", "en": "I am happy", "note": "I happy-am (f.)", "src": "guide §3.1"}], "guide": "03-copula#3.1", "drill": false, "src": "guide §3.1"}, {"id": "gram_u3l1", "lesson": "u3l1", "title": "Family", "body": "Every noun is either masculine (n.m.) or feminine (n.f.), and the words around it have to agree.", "detail": "Two rules cover most nouns: anything ending in -ta is feminine, and a word ending in -a is usually masculine — baba, akhuna, khuyra. The rest are memorised, and yemma 'mother' is one you already know. You can hear a noun's gender in the copula: ile after a masculine word, ila after a feminine one. It matters again in Unit 4, where an adjective takes its ending from the noun it describes.", "examples": [{"a": "baba", "en": "Father", "note": "n.m.", "teach": "", "src": "Khan p.96", "pl": ["babavate"]}, {"a": "yemma", "en": "Mother", "note": "n.f.", "teach": "", "src": "Khan p.342", "pl": ["yemmate"]}, {"a": "akhuna", "en": "Brother", "note": "n.m.", "teach": "", "src": "Khan p.81", "pl": ["akhunvate"]}], "guide": "05-nouns#5.2", "drill": false, "src": "guide §5.2"}, {"id": "gram_u6l1", "lesson": "u6l1", "title": "Everyday nouns", "body": "Four words the course has been quietly using without ever teaching them: beta, kalba, mata and gura.", "detail": "You have already read beta gura 'a big house' and kalba kuma 'a black dog' without ever being shown beta, kalba or gura on their own. Here they are. Note the pair beta (masculine) and mata (feminine) — the -ta on mata is the giveaway — because in the next unit an adjective has to match whichever one it follows.", "examples": [{"a": "beta", "en": "House, building", "note": "n.m.", "teach": "", "src": "Khan p.104", "pl": ["betvate", "batvate", "bate"]}, {"a": "kalba", "en": "Dog", "note": "n.m.", "teach": "", "src": "Khan p.116", "pl": ["kalbe"]}, {"a": "mata", "en": "Village", "note": "n.f.", "teach": "", "src": "Khan p.214", "pl": ["matvate", "mavate"]}, {"a": "gura", "en": "Big", "note": "adj", "teach": "", "src": "guide §6.1", "pl": ["gure"], "f": ["gurta"]}], "guide": "05-nouns#5.1", "drill": false, "src": "guide §5.1; Khan pp.104, 116, 214"}, {"id": "gram_u4l1", "lesson": "u4l1", "title": "Colors", "body": "Colors are adjectives, so they follow the noun and take an ending that matches it.", "detail": "What you learn here is the masculine form — the shape a dictionary lists: kuma, khvara, smuka, mila, kina and zarda all end in -a. Put one after a feminine noun and that ending changes, which is exactly what the next lesson is about. For 'blue', mila is the word Anthony uses; you will also hear abi.", "examples": [{"a": "kuma", "en": "Black", "note": "adj", "teach": "", "src": "Khan p.124", "pl": ["kume"], "f": ["kumta"]}, {"a": "khvara", "en": "White", "note": "adj", "teach": "", "src": "Khan p.339", "pl": ["khvare"], "f": ["khvarta"]}, {"a": "smuka", "en": "Red", "note": "adj", "teach": "", "src": "Khan p.279", "pl": ["smuke"], "f": ["smukta"]}, {"a": "zarda", "en": "Yellow", "note": "adj", "teach": "", "src": "Khan p.346"}], "guide": "06-adjectives#6.1", "drill": false, "src": "guide §6.1; Khan pp.124, 220, 279, 339"}, {"id": "gram_u4l2", "lesson": "u4l2", "title": "Describing things", "body": "An adjective FOLLOWS its noun and agrees with it: kalba kuma 'a black dog'.", "detail": "Agreement means the adjective's tail echoes the noun. Masculine takes -a (beta gura 'a big house'), feminine takes -ta (mata gurta 'a big village') — the same word 'big', dressed for whatever is standing in front of it. Once the noun is obvious you can drop it altogether and let the adjective stand alone as 'the ___ one'.", "examples": [{"a": "kalba kuma", "en": "A black dog", "note": "dog black", "src": "guide §6.1"}, {"a": "beta gura", "en": "A big house", "note": "house big", "src": "guide §6.1"}, {"a": "mata gurta", "en": "A big village", "note": "village big (f.)", "src": "guide §6.1"}, {"a": "shmayya melta", "en": "The blue sky", "note": "sky blue (f.)", "src": "teacher:iran L8"}, {"a": "vasta smukta", "en": "A red blouse", "note": "blouse red (f.)", "src": "teacher:iran L8"}, {"a": "ayva khvarta", "en": "A white cloud", "note": "cloud white (f.)", "src": "teacher:iran L8"}], "guide": "06-adjectives#6.1", "drill": false, "src": "guide §6.1"}, {"id": "gram_u5l1", "lesson": "u5l1", "title": "Verbs — present", "body": "Assyrian verbs change their ending for each person — he, she, I, you, we, they.", "detail": "The endings are the regular part, and they are the same on almost every verb: nothing extra for 'he', -a for 'she', -i for 'they', -en for 'I' (a woman says -an), -et for 'you' (-at to a woman), -akh for 'we'. Only the stem in front of them changes, so azel / aza / azen 'go' works exactly like akhel / akhla / akhlen 'eat'. On its own this form is loose about time — it can mean 'he goes' or 'he'll go' until a small particle pins it down.", "examples": [{"a": "azen", "person": "I", "gloss": "to go", "note": "azel", "src": "azel.json"}, {"a": "aza", "person": "she", "gloss": "to go", "note": "azel", "src": "azel.json"}, {"a": "akhlen", "person": "I", "gloss": "to eat", "note": "akhel", "src": "akhel.json"}, {"a": "akhla", "person": "she", "gloss": "to eat", "note": "akhel", "src": "akhel.json"}], "guide": "04-verbs#4.3", "drill": false, "src": "guide §4.3"}, {"id": "gram_u8l1", "lesson": "u8l1", "title": "Food and drink", "body": "Everyday food words. They carry gender like any other noun.", "detail": "mikhulta 'food' and bita 'egg' are feminine; khalva 'milk', chay 'tea' and nuyta 'oil' are masculine. Worth saying out loud with a colour or size word attached, since that is where the agreement ending shows up.", "examples": [{"a": "bita", "en": "Egg", "note": "n.f.", "teach": "", "src": "Khan p.105", "pl": ["biyye"]}, {"a": "chay", "en": "Tea", "note": "n.m.", "teach": "", "src": "Khan p.133"}, {"a": "khalva", "en": "Milk", "note": "n.m.", "teach": "", "src": "Khan p.334"}, {"a": "melkha", "en": "Salt", "note": "n.f.", "teach": "", "src": "Khan p.218"}], "guide": "05-nouns#5.2", "drill": false, "src": "guide §5.2"}, {"id": "gram_u10l1", "lesson": "u10l1", "title": "The body", "body": "Parts of the body — among the most useful nouns you can own.", "detail": "Mostly masculine -a words: drana, tumma, nakhira, kdala, khasa, garma, demma. nata 'ear' is the feminine one in this set. These come up constantly once you start describing how you feel.", "examples": [{"a": "drana", "en": "Arm", "note": "n.m.", "teach": "", "src": "Khan p.149", "pl": ["dranane"]}, {"a": "nata", "en": "Ear", "note": "n.f.", "teach": "", "src": "Khan p.242", "pl": ["natyate"]}, {"a": "tumma", "en": "Mouth", "note": "n.m.", "teach": "", "src": "Khan p.308"}, {"a": "kdala", "en": "Neck", "note": "n.m.", "teach": "", "src": "Khan p.182", "pl": ["kdale"]}], "guide": "05-nouns#5.1", "drill": false, "src": "guide §5.1"}], "srsTenses": ["present", "past", "imperative", "progressive_present", "progressive_past"], "words": [{"id": "d_shemma", "a": "shemma", "en": "name", "src": "Khan's dictionary, p.294", "pos": "n.m.", "pl": ["shemmane"]}, {"id": "d_ktava", "a": "ktava", "en": "book", "src": "Khan's dictionary, p.123", "pos": "n.m.", "pl": ["ktave"]}, {"id": "d_pelkhana", "a": "pelkhana", "en": "work", "src": "Khan's dictionary, p.254", "pos": "n.m."}, {"id": "d_alaha", "a": "alaha", "en": "God", "src": "Khan's dictionary, p.77", "pos": "n.m."}, {"id": "d_mendi", "a": "mendi", "en": "thing", "src": "Khan's dictionary, p.219", "pos": "n.m.", "pl": ["mendiyyane", "mendyane"]}, {"id": "d_shula", "a": "shula", "en": "occupation", "src": "Khan's dictionary, p.300", "teach": "Khan's gloss; on her sheet it is a job — kha shula khata, 'a new job'.", "pos": "n.m.", "pl": ["shulane", "shulale"]}, {"id": "d_zmarta", "a": "zmarta", "en": "song", "src": "Khan's dictionary, p.348", "pos": "n.f.", "pl": ["zmaryate"]}, {"id": "d_khakma", "a": "khakma", "en": "some", "src": "Khan's dictionary, p.321", "pos": "mod."}, {"id": "d_halbat", "a": "halbat", "en": "of course", "src": "Khan's dictionary, p.152", "pos": "part.", "y": "Azer. əlbəttə, Pers. albatte"}, {"id": "d_bassa", "a": "bassa", "en": "enough", "src": "Khan's dictionary, p.100", "teach": "Said on its own, bassa! means 'that's enough'.", "pos": "part.", "y": "Pers. bas"}, {"id": "d_sabab", "a": "sabab", "en": "cause", "src": "Khan's dictionary, p.272", "teach": "His word for 'because'; Khan files it as the noun 'cause'.", "pos": "n.m.", "y": "Pers. sabab < Arab.", "pl": ["sababe"]}, {"id": "d_khina", "a": "khina", "en": "other", "src": "Khan's dictionary, p.330", "teach": "Feminine khita, plural khine.", "pos": "mod.", "pl": ["khine"], "f": ["khita"]}, {"id": "d_khulma", "a": "khulma", "en": "dream", "src": "Khan's dictionary, p.339", "pos": "n.m.", "pl": ["khulme", "khulmane"]}, {"id": "d_gekhka", "a": "gekhka", "en": "laughter", "src": "Khan's dictionary, p.166", "teach": "His gikhka.", "pos": "n.m."}, {"id": "cw_numbers_sipar", "a": "sipar", "en": "0", "src": "khan-guide/sections/07-numerals.md"}, {"id": "cw_numbers_kha", "a": "kha", "en": "1", "src": "khan-guide/sections/07-numerals.md", "teach": "Also the everyday word for 'a': kha nasha 'a man'."}, {"id": "cw_numbers_tre", "a": "tre", "en": "2", "src": "khan-guide/sections/07-numerals.md"}, {"id": "cw_numbers_tla", "a": "tla", "en": "3", "src": "khan-guide/sections/07-numerals.md"}, {"id": "cw_numbers_arpa", "a": "arpa", "en": "4", "src": "khan-guide/sections/07-numerals.md"}, {"id": "cw_numbers_khamsha", "a": "khamsha", "en": "5", "src": "khan-guide/sections/07-numerals.md"}, {"id": "cw_numbers_eshta", "a": "eshta", "en": "6", "src": "khan-guide/sections/07-numerals.md"}, {"id": "cw_numbers_shavva", "a": "shavva", "en": "7", "src": "khan-guide/sections/07-numerals.md"}, {"id": "cw_numbers_tmanya", "a": "tmanya", "en": "8", "src": "khan-guide/sections/07-numerals.md"}, {"id": "cw_numbers_echcha", "a": "echcha", "en": "9", "src": "khan-guide/sections/07-numerals.md"}, {"id": "cw_numbers_esra", "a": "esra", "en": "10", "src": "khan-guide/sections/07-numerals.md"}, {"id": "cw_numbers_esri", "a": "esri", "en": "20", "src": "khan-guide/sections/07-numerals.md"}, {"id": "cw_numbers_emma", "a": "emma", "en": "100", "src": "khan-guide/sections/07-numerals.md"}, {"id": "cw_numbers_alpa", "a": "alpa", "en": "1,000", "src": "khan-guide/sections/07-numerals.md"}, {"id": "cw_numbers_khaddessar", "a": "khaddessar", "en": "11", "src": "khan-guide/sections/07-numerals.md"}, {"id": "cw_numbers_taryessar", "a": "taryessar", "en": "12", "src": "khan-guide/sections/07-numerals.md"}, {"id": "cw_numbers_taltasar", "a": "taltasar", "en": "13", "src": "khan-guide/sections/07-numerals.md"}, {"id": "cw_numbers_arbasar", "a": "arbasar", "en": "14", "src": "khan-guide/sections/07-numerals.md"}, {"id": "cw_numbers_khamshasar", "a": "khamshasar", "en": "15", "src": "khan-guide/sections/07-numerals.md"}, {"id": "cw_numbers_eshtasar", "a": "eshtasar", "en": "16", "src": "khan-guide/sections/07-numerals.md"}, {"id": "cw_numbers_shavvasar", "a": "shavvasar", "en": "17", "src": "khan-guide/sections/07-numerals.md"}, {"id": "cw_numbers_tmanessar", "a": "tmanessar", "en": "18", "src": "khan-guide/sections/07-numerals.md"}, {"id": "cw_numbers_echchasar", "a": "echchasar", "en": "19", "src": "khan-guide/sections/07-numerals.md"}, {"id": "cw_numbers_tlay", "a": "tlay", "en": "30", "src": "khan-guide/sections/07-numerals.md"}, {"id": "cw_numbers_arpi", "a": "arpi", "en": "40", "src": "khan-guide/sections/07-numerals.md"}, {"id": "cw_numbers_khamshi", "a": "khamshi", "en": "50", "src": "khan-guide/sections/07-numerals.md"}, {"id": "cw_numbers_eshti", "a": "eshti", "en": "60", "src": "khan-guide/sections/07-numerals.md"}, {"id": "cw_numbers_shavvi", "a": "shavvi", "en": "70", "src": "khan-guide/sections/07-numerals.md"}, {"id": "cw_numbers_tmani", "a": "tmani", "en": "80", "src": "khan-guide/sections/07-numerals.md"}, {"id": "cw_numbers_echchi", "a": "echchi", "en": "90", "src": "khan-guide/sections/07-numerals.md"}, {"id": "d_kahvayi", "a": "kahvayi", "en": "brown", "src": "Khan's dictionary, p.176", "teach": "Literally 'coffee-coloured'.", "pos": "adj.invar.", "y": "Pers. qahvaʾī"}, {"id": "d_boz", "a": "boz", "en": "grey", "src": "Khan's dictionary, p.114", "pos": "adj.invar.", "y": "Azer. boz"}, {"id": "d_rang", "a": "rang", "en": "colour", "src": "Khan's dictionary, p.264", "pos": "n.m.", "y": "Kurd. reng, Pers. rang", "pl": ["range"]}, {"id": "d_khata", "a": "khata", "en": "sister", "src": "Khan's dictionary, p.325", "teach": "The dictionary also lists khata as the adjective 'new'; Anthony confirms khata = sister.", "pos": "n.f."}, {"id": "d_bruna", "a": "bruna", "en": "son", "src": "Khan's dictionary, p.106", "pos": "n.m.", "pl": ["bnune"]}, {"id": "d_brata", "a": "brata", "en": "daughter", "src": "Khan's dictionary, p.105", "teach": "The dictionary gives 'daughter, girl'.", "pos": "n.f.", "pl": ["bnate"]}, {"id": "d_yala", "a": "yala", "en": "boy", "src": "Khan's dictionary, p.340", "teach": "Also 'son' and 'young man'.", "pos": "n.m.", "pl": ["yale"]}, {"id": "d_gora", "a": "gora", "en": "man", "src": "Khan's dictionary, p.169", "teach": "Also 'husband'.", "pos": "n.m."}, {"id": "d_bakhta", "a": "bakhta", "en": "woman", "src": "Khan's dictionary, p.101", "teach": "Also 'wife'.", "pos": "n.f.", "y": "Kurd. bext‘honour’,‘luck’", "pl": ["bakhtate"]}, {"id": "d_nasha", "a": "nasha", "en": "person", "src": "Khan's dictionary, p.241", "teach": "The dictionary gives 'man, person'; the plural nashe is 'people'.", "pos": "n.m.", "pl": ["nashe"]}, {"id": "d_savuna", "a": "savuna", "en": "grandfather", "src": "Khan's dictionary, p.276", "pos": "n.m.", "pl": ["savunvate"]}, {"id": "d_nanunta", "a": "nanunta", "en": "grandmother", "src": "Khan's dictionary, p.240", "pos": "n.f.", "pl": ["nanunyate"]}, {"id": "d_mamuna", "a": "mamuna", "en": "paternal uncle", "src": "Khan's dictionary, p.228", "pos": "n.m."}, {"id": "d_khora", "a": "khora", "en": "companion", "src": "Khan's dictionary, p.338", "teach": "Khan's second word for a friend; khuyra is the one already in this deck.", "pos": "n.m.", "pl": ["khoravate"]}, {"id": "d_khaverta", "a": "khaverta", "en": "girlfriend", "src": "Khan's dictionary, p.336", "pos": "n.f.", "pl": ["khaveryate"]}, {"id": "d_avahe", "a": "avahe", "en": "parents", "src": "Khan's dictionary, p.80", "teach": "A plural-only word; Khan also prints avahate.", "pos": "n.pl."}, {"id": "d_kalu", "a": "kalu", "en": "bride", "src": "Khan's dictionary, p.116", "teach": "Khan: bride, and also daughter-in-law.", "pos": "n.f.", "pl": ["kalunyate"]}, {"id": "d_khetna", "a": "khetna", "en": "groom", "src": "Khan's dictionary, p.329", "teach": "Khan: son-in-law, groom, and a sister's husband — one word for all three.", "pos": "n.m.", "pl": ["khetnavate"]}, {"id": "d_khmata", "a": "khmata", "en": "mother-in-law", "src": "Khan's dictionary, p.330", "teach": "His khmatee 'my mother-in-law'.", "pos": "n.f.", "pl": ["khmayate"]}, {"id": "d_kana", "a": "kana", "en": "priest", "src": "Khan's dictionary, p.116", "teach": "His kahna, the literary spelling; Khan's Urmi drops the h. kasha is the other word.", "pos": "n.m."}, {"id": "d_mara", "a": "mara", "en": "owner", "src": "Khan's dictionary, p.209", "teach": "Khan: owner, possessor; lord, master.", "pos": "n.m.", "pl": ["maravate"]}, {"id": "d_risha", "a": "risha", "en": "head", "src": "Khan's dictionary, p.266", "pos": "n.m.", "pl": ["rishe", "rishane"]}, {"id": "d_pata", "a": "pata", "en": "face", "src": "Khan's dictionary, p.253", "pos": "n.f.", "pl": ["patvate"]}, {"id": "d_ayna", "a": "ayna", "en": "eye", "src": "Khan's dictionary, p.92", "pos": "n.f.", "pl": ["ayne"]}, {"id": "d_pumma", "a": "pumma", "en": "mouth", "src": "Khan's dictionary, p.257", "teach": "Also listed: tumma for 'mouth'.", "pos": "n.m.", "pl": ["pummane"]}, {"id": "d_kika", "a": "kika", "en": "tooth", "src": "Khan's dictionary, p.121", "pos": "n.m.", "pl": ["kike"]}, {"id": "d_lishana", "a": "lishana", "en": "tongue", "src": "Khan's dictionary, p.198", "teach": "Also 'language'.", "pos": "n.m.", "pl": ["lishane"]}, {"id": "d_ida", "a": "ida", "en": "hand", "src": "Khan's dictionary, p.84", "pos": "n.f."}, {"id": "d_suppa", "a": "suppa", "en": "finger", "src": "Khan's dictionary, p.286", "pos": "n.f.", "pl": ["suppate"]}, {"id": "cw_body_akla", "a": "akla", "en": "leg/foot", "src": "khan-guide/sections/05-nouns.md", "teach": "Feminine — see the plural akhlate in the nouns chapter."}, {"id": "d_lebba", "a": "lebba", "en": "heart", "src": "Khan's dictionary, p.197", "pos": "n.m.", "pl": ["lebbe", "lebbavate"]}, {"id": "d_kisa", "a": "kisa", "en": "belly", "src": "Khan's dictionary, p.121", "pos": "n.f.", "pl": ["kisate"]}, {"id": "d_mesta", "a": "mesta", "en": "hair", "src": "Khan's dictionary, p.236", "pos": "n.f."}, {"id": "d_lakhma", "a": "lakhma", "en": "bread", "src": "Khan's dictionary, p.196", "pos": "n.m.", "pl": ["lakhme"]}, {"id": "d_miyya", "a": "miyya", "en": "water", "src": "Khan's dictionary, p.221", "teach": "Plural-only — the word has no singular.", "pos": "n.pl."}, {"id": "d_khamra", "a": "khamra", "en": "wine", "src": "Khan's dictionary, p.335", "pos": "n.m."}, {"id": "d_busra", "a": "busra", "en": "meat", "src": "Khan's dictionary, p.115", "pos": "n.m.", "pl": ["busre"]}, {"id": "d_gupta", "a": "gupta", "en": "cheese", "src": "Khan's dictionary, p.168", "pos": "n.f.", "pl": ["gupyate"]}, {"id": "d_shakar", "a": "shakar", "en": "sugar", "src": "Khan's dictionary, p.287", "pos": "n.m.", "y": "Azer. şəkər, Pers. šakar"}, {"id": "d_khette", "a": "khette", "en": "wheat", "src": "Khan's dictionary, p.337", "pos": "n.pl."}, {"id": "d_tuyma", "a": "tuyma", "en": "garlic", "src": "Khan's dictionary, p.309", "pos": "n.m.", "pl": ["tuyme"]}, {"id": "d_besla", "a": "besla", "en": "onion", "src": "Khan's dictionary, p.113", "pos": "n.m.", "pl": ["besle", "busle"]}, {"id": "d_duysha", "a": "duysha", "en": "honey", "src": "Khan's dictionary, p.146", "pos": "n.m."}, {"id": "d_yemesh", "a": "yemesh", "en": "fruit", "src": "Khan's dictionary, p.342", "pos": "n.f.", "y": "Azer. yemiş", "pl": ["yemishe"]}, {"id": "d_kava", "a": "kava", "en": "coffee", "src": "Khan's dictionary, p.181", "pos": "n.f."}, {"id": "d_khalta", "a": "khalta", "en": "eating", "src": "Khan's dictionary, p.334", "teach": "Khan: eating; food, dish. mikhulta is the other word for food.", "pos": "n.f."}, {"id": "d_khokha", "a": "khokha", "en": "peach", "src": "Khan's dictionary, p.331", "teach": "His khawkha — his aw is Urmi's o. Khan: the yellow peach; huli is the dark one.", "pos": "n.f.", "pl": ["khokhe"]}, {"id": "d_katu", "a": "katu", "en": "cat", "src": "Khan's dictionary, p.190", "pos": "n.f.", "pl": ["katunyate"]}, {"id": "d_suysa", "a": "suysa", "en": "horse", "src": "Khan's dictionary, p.280", "pos": "n.m.", "pl": ["suysavate"]}, {"id": "d_khmara", "a": "khmara", "en": "donkey", "src": "Khan's dictionary, p.330", "pos": "n.m.", "pl": ["khmare"]}, {"id": "d_erba", "a": "erba", "en": "sheep", "src": "Khan's dictionary, p.82", "pos": "n.m.", "pl": ["erbe", "erbiyye"], "f": ["erbita"]}, {"id": "d_ezza", "a": "ezza", "en": "goat", "src": "Khan's dictionary, p.93", "pos": "n.f."}, {"id": "d_taverta", "a": "taverta", "en": "cow", "src": "Khan's dictionary, p.306", "pos": "n.f.", "pl": ["taveryate"]}, {"id": "d_khzuyra", "a": "khzuyra", "en": "pig", "src": "Khan's dictionary, p.332", "pos": "n.m.", "pl": ["khzuyre"]}, {"id": "d_kteta", "a": "kteta", "en": "hen", "src": "Khan's dictionary, p.123", "pos": "n.f.", "pl": ["ktayate"]}, {"id": "d_karuvva", "a": "karuvva", "en": "rooster", "src": "Khan's dictionary, p.189", "pos": "n.m.", "pl": ["karuvve"]}, {"id": "d_tera", "a": "tera", "en": "bird", "src": "Khan's dictionary, p.317", "pos": "n.m.", "pl": ["tere"]}, {"id": "d_nuyna", "a": "nuyna", "en": "fish", "src": "Khan's dictionary, p.244", "pos": "n.f.", "pl": ["nuyne"]}, {"id": "d_akubra", "a": "akubra", "en": "mouse", "src": "Khan's dictionary, p.77", "pos": "n.m.", "pl": ["akubre", "abukre"]}, {"id": "d_debba", "a": "debba", "en": "bear", "src": "Khan's dictionary, p.142", "pos": "n.f.", "pl": ["debbate", "debbabe"]}, {"id": "d_diva", "a": "diva", "en": "wolf", "src": "Khan's dictionary, p.144", "pos": "n.m.", "pl": ["dive"]}, {"id": "d_arya", "a": "arya", "en": "lion", "src": "Khan's dictionary, p.78", "pos": "n.m.", "pl": ["arye"]}, {"id": "d_tala", "a": "tala", "en": "fox", "src": "Khan's dictionary, p.310", "pos": "n.m."}, {"id": "d_khuvva", "a": "khuvva", "en": "snake", "src": "Khan's dictionary, p.332", "pos": "n.m.", "pl": ["khuvvave"]}, {"id": "d_tarra", "a": "tarra", "en": "door", "src": "Khan's dictionary, p.311", "pos": "n.m.", "pl": ["tarrane"]}, {"id": "d_panjara", "a": "panjara", "en": "window", "src": "Khan's dictionary, p.249", "pos": "n.f.", "y": "Azer. pəncərə, Pers. panj are, Kurd. pence re", "pl": ["panjare"]}, {"id": "d_gare", "a": "gare", "en": "roof", "src": "Khan's dictionary, p.162", "pos": "n.m.", "pl": ["garavate"]}, {"id": "d_guyda", "a": "guyda", "en": "wall", "src": "Khan's dictionary, p.168", "pos": "n.m.", "pl": ["guydane", "guydanane"]}, {"id": "d_otagh", "a": "otagh", "en": "room", "src": "Khan's dictionary, p.94", "pos": "n.f.", "y": "Azer. otaq, Pers. otɑ̄ġ", "pl": ["otaghe"]}, {"id": "d_kursi", "a": "kursi", "en": "chair", "src": "Khan's dictionary, p.124", "pos": "n.m.", "y": "Pers. kursī, Azer. kürsü You never need to memorize these labels to *speak*. They're only signposts for the tables. If a term ever trips you, this page is where it's spelled out.", "src": "khan-guide/sections/00-grammar-terms.md"}, {"id": "gram_u1l1", "unit": "u1", "unitTitle": "Hello", "lessonId": "u1l1", "lessonTitle": "Greetings", "section": "notes", "sectionTitle": "Your lesson notes", "sub": "Hello", "title": "Greetings", "body": "No grammar yet — these are whole phrases you use exactly as they are. shlama is a noun meaning 'peace', doing the job of 'hello'.", "detail": "Set phrases are the fastest way in: with four of them and no grammar at all you can hold up your end of a doorway conversation. dakh ivet? 'how are you?' already contains the am/is/are word you meet in Unit 2 — take it as one lump for now and unpack it later.", "examples": [{"a": "shlama", "en": "Hello", "note": "interj", "teach": "Noun 'peace/greeting'; used on its own as 'hello'.", "src": "Khan p.296"}, {"a": "basima raba", "en": "Thank you", "note": "phrase", "teach": "", "src": "guide §9"}, {"a": "khob", "en": "Fine / good", "note": "interj", "teach": "", "src": "Khan p.330"}], "guide": null, "src": "Khan p.296; guide §8.2.3"}, {"id": "gram_u1l2", "unit": "u1", "unitTitle": "Hello", "lessonId": "u1l2", "lessonTitle": "You & I", "section": "notes", "sectionTitle": "Your lesson notes", "sub": "Hello", "title": "You & I", "body": "ana = I, at = you. These stand alone — the 'am/is/are' word (the copula) is a separate word, and it arrives in Unit 2.", "detail": "The full set is ana (I), at (you), av (he), ay (she), akhnan (we), ani (they). Two things worth filing away. First, at is the familiar 'you'; with an elder or someone you have just met, the polite akhtun is the safer choice — getting this one wrong is socially loud. Second, several pronouns have longer twins (at / aten, av / avun) that mean exactly the same thing, so don't be thrown when you hear one.", "examples": [{"a": "ana", "en": "I", "note": "pron", "teach": "", "src": "guide §2.1"}, {"a": "at", "en": "You", "note": "pron", "teach": "Familiar 'you'; the polite form is akhtun.", "src": "guide §2.1"}, {"a": "av", "en": "He", "note": "pron", "teach": "", "src": "guide §2.1"}, {"a": "ay", "en": "She", "note": "pron", "teach": "", "src": "guide §2.1"}], "guide": {"id": "kg_02-pronouns_2-1-the-words-for-i-you-he-she-we-they", "title": "2.1 The words for \"I, you, he, she, we, they\""}, "src": "guide §2.1"}, {"id": "gram_u2l1", "unit": "u2", "unitTitle": "I am…", "lessonId": "u2l1", "lessonTitle": "Am / is / are", "section": "notes", "sectionTitle": "Your lesson notes", "sub": "I am…", "title": "Am / is / are", "body": "The copula means am/is/are and normally comes AFTER the word it describes. Your own gender shows up in it: iven (m.) vs ivan (f.) for 'I am'.", "detail": "English gets by with one 'is' for everybody; Assyrian has a small set, and it marks gender more often than English does — ivet to a man, ivat to a woman. One pattern makes the table much easier: nearly every form carries a -v- (iven, ivan, ivet, ivat, ivakh), and the exceptions are the third person — ile, ila, ina. Learn those three first, because they do most of the work in everyday sentences.", "examples": [{"a": "iven", "person": "I", "gloss": "to be (am/is/are)", "note": "", "src": "guide §3.1"}, {"a": "ile", "person": "he", "gloss": "to be (am/is/are)", "note": "", "src": "guide §3.1"}, {"a": "ila", "person": "she", "gloss": "to be (am/is/are)", "note": "", "src": "guide §3.1"}, {"a": "ina", "person": "they", "gloss": "to be (am/is/are)", "note": "", "src": "guide §3.1"}], "guide": {"id": "kg_03-copula_3-1-the-present-copula-am-is-are", "title": "3.1 The present copula — \"am / is / are\""}, "src": "guide §3.1"}, {"id": "gram_u2l2", "unit": "u2", "unitTitle": "I am…", "lessonId": "u2l2", "lessonTitle": "Simple sentences", "section": "notes", "sectionTitle": "Your lesson notes", "sub": "I am…", "title": "Simple sentences", "body": "Pattern: [word] + copula. So 'he is upstairs' comes out as ullul ile — literally 'upstairs he-is'.", "detail": "In real speech the copula rarely stands on its own: it glues onto the end of the word before it and the two blend together. lakhkha 'here' + ile becomes lakhkhele 'he is here', and khdita 'happy' + iven becomes khditen. So the sentence you hear may arrive as one word rather than two — the trick is to listen for the tail (-le, -la, -na, -en) and peel it off.", "examples": [{"a": "ullul ile", "en": "He is upstairs", "note": "upstairs he-is", "src": "guide §3.1"}, {"a": "eltekh ila", "en": "She is downstairs", "note": "downstairs she-is", "src": "guide §3.1"}, {"a": "lakhkhele", "en": "He is here", "note": "here-he-is", "src": "guide §3.1"}, {"a": "ana khditen", "en": "I am happy", "note": "I happy-am (f.)", "src": "guide §3.1"}], "guide": {"id": "kg_03-copula_3-1-the-present-copula-am-is-are", "title": "3.1 The present copula — \"am / is / are\""}, "src": "guide §3.1"}, {"id": "gram_u3l1", "unit": "u3", "unitTitle": "People", "lessonId": "u3l1", "lessonTitle": "Family", "section": "notes", "sectionTitle": "Your lesson notes", "sub": "People", "title": "Family", "body": "Every noun is either masculine (n.m.) or feminine (n.f.), and the words around it have to agree.", "detail": "Two rules cover most nouns: anything ending in -ta is feminine, and a word ending in -a is usually masculine — baba, akhuna, khuyra. The rest are memorised, and yemma 'mother' is one you already know. You can hear a noun's gender in the copula: ile after a masculine word, ila after a feminine one. It matters again in Unit 4, where an adjective takes its ending from the noun it describes.", "examples": [{"a": "baba", "en": "Father", "note": "n.m.", "teach": "", "src": "Khan p.96", "pl": ["babavate"]}, {"a": "yemma", "en": "Mother", "note": "n.f.", "teach": "", "src": "Khan p.342", "pl": ["yemmate"]}, {"a": "akhuna", "en": "Brother", "note": "n.m.", "teach": "", "src": "Khan p.81", "pl": ["akhunvate"]}], "guide": {"id": "kg_05-nouns_5-2-gender-is-it-a-he-word-or-a-she-word", "title": "5.2 Gender — is it a \"he\" word or a \"she\" word?"}, "src": "guide §5.2"}, {"id": "gram_u6l1", "unit": "u6", "unitTitle": "Things around you", "lessonId": "u6l1", "lessonTitle": "Everyday nouns", "section": "notes", "sectionTitle": "Your lesson notes", "sub": "Things around you", "title": "Everyday nouns", "body": "Four words the course has been quietly using without ever teaching them: beta, kalba, mata and gura.", "detail": "You have already read beta gura 'a big house' and kalba kuma 'a black dog' without ever being shown beta, kalba or gura on their own. Here they are. Note the pair beta (masculine) and mata (feminine) — the -ta on mata is the giveaway — because in the next unit an adjective has to match whichever one it follows.", "examples": [{"a": "beta", "en": "House, building", "note": "n.m.", "teach": "", "src": "Khan p.104", "pl": ["betvate", "batvate", "bate"]}, {"a": "kalba", "en": "Dog", "note": "n.m.", "teach": "", "src": "Khan p.116", "pl": ["kalbe"]}, {"a": "mata", "en": "Village", "note": "n.f.", "teach": "", "src": "Khan p.214", "pl": ["matvate", "mavate"]}, {"a": "gura", "en": "Big", "note": "adj", "teach": "", "src": "guide §6.1", "pl": ["gure"], "f": ["gurta"]}], "guide": {"id": "kg_05-nouns_5-1-the-two-singular-endings-a-and-ta", "title": "5.1 The two singular endings: **-a** and **-ta**"}, "src": "guide §5.1; Khan pp.104, 116, 214"}, {"id": "gram_u4l1", "unit": "u4", "unitTitle": "Colors", "lessonId": "u4l1", "lessonTitle": "Colors", "section": "notes", "sectionTitle": "Your lesson notes", "sub": "Colors", "title": "Colors", "body": "Colors are adjectives, so they follow the noun and take an ending that matches it.", "detail": "What you learn here is the masculine form — the shape a dictionary lists: kuma, khvara, smuka, mila, kina and zarda all end in -a. Put one after a feminine noun and that ending changes, which is exactly what the next lesson is about. For 'blue', mila is the word Anthony uses; you will also hear abi.", "examples": [{"a": "kuma", "en": "Black", "note": "adj", "teach": "", "src": "Khan p.124", "pl": ["kume"], "f": ["kumta"]}, {"a": "khvara", "en": "White", "note": "adj", "teach": "", "src": "Khan p.339", "pl": ["khvare"], "f": ["khvarta"]}, {"a": "smuka", "en": "Red", "note": "adj", "teach": "", "src": "Khan p.279", "pl": ["smuke"], "f": ["smukta"]}, {"a": "zarda", "en": "Yellow", "note": "adj", "teach": "", "src": "Khan p.346"}], "guide": {"id": "kg_06-adjectives_6-1-the-core-rule-adjectives-follow-the-", "title": "6.1 The core rule: adjectives **follow** the noun and **agree** with it"}, "src": "guide §6.1; Khan pp.124, 220, 279, 339"}, {"id": "gram_u4l2", "unit": "u4", "unitTitle": "Colors", "lessonId": "u4l2", "lessonTitle": "Describing things", "section": "notes", "sectionTitle": "Your lesson notes", "sub": "Colors", "title": "Describing things", "body": "An adjective FOLLOWS its noun and agrees with it: kalba kuma 'a black dog'.", "detail": "Agreement means the adjective's tail echoes the noun. Masculine takes -a (beta gura 'a big house'), feminine takes -ta (mata gurta 'a big village') — the same word 'big', dressed for whatever is standing in front of it. Once the noun is obvious you can drop it altogether and let the adjective stand alone as 'the ___ one'.", "examples": [{"a": "kalba kuma", "en": "A black dog", "note": "dog black", "src": "guide §6.1"}, {"a": "beta gura", "en": "A big house", "note": "house big", "src": "guide §6.1"}, {"a": "mata gurta", "en": "A big village", "note": "village big (f.)", "src": "guide §6.1"}, {"a": "shmayya melta", "en": "The blue sky", "note": "sky blue (f.)", "src": "teacher:iran L8"}, {"a": "vasta smukta", "en": "A red blouse", "note": "blouse red (f.)", "src": "teacher:iran L8"}, {"a": "ayva khvarta", "en": "A white cloud", "note": "cloud white (f.)", "src": "teacher:iran L8"}], "guide": {"id": "kg_06-adjectives_6-1-the-core-rule-adjectives-follow-the-", "title": "6.1 The core rule: adjectives **follow** the noun and **agree** with it"}, "src": "guide §6.1"}, {"id": "gram_u5l1", "unit": "u5", "unitTitle": "Doing things", "lessonId": "u5l1", "lessonTitle": "Verbs — present", "section": "notes", "sectionTitle": "Your lesson notes", "sub": "Doing things", "title": "Verbs — present", "body": "Assyrian verbs change their ending for each person — he, she, I, you, we, they.", "detail": "The endings are the regular part, and they are the same on almost every verb: nothing extra for 'he', -a for 'she', -i for 'they', -en for 'I' (a woman says -an), -et for 'you' (-at to a woman), -akh for 'we'. Only the stem in front of them changes, so azel / aza / azen 'go' works exactly like akhel / akhla / akhlen 'eat'. On its own this form is loose about time — it can mean 'he goes' or 'he'll go' until a small particle pins it down.", "examples": [{"a": "azen", "person": "I", "gloss": "to go", "note": "azel", "src": "azel.json"}, {"a": "aza", "person": "she", "gloss": "to go", "note": "azel", "src": "azel.json"}, {"a": "akhlen", "person": "I", "gloss": "to eat", "note": "akhel", "src": "akhel.json"}, {"a": "akhla", "person": "she", "gloss": "to eat", "note": "akhel", "src": "akhel.json"}], "guide": {"id": "kg_04-verbs_4-3-present-tense-present-stem-s-endings", "title": "4.3 Present tense — present stem + S-endings"}, "src": "guide §4.3"}, {"id": "gram_u8l1", "unit": "u8", "unitTitle": "Food and drink", "lessonId": "u8l1", "lessonTitle": "Food and drink", "section": "notes", "sectionTitle": "Your lesson notes", "sub": "Food and drink", "title": "Food and drink", "body": "Everyday food words. They carry gender like any other noun.", "detail": "mikhulta 'food' and bita 'egg' are feminine; khalva 'milk', chay 'tea' and nuyta 'oil' are masculine. Worth saying out loud with a colour or size word attached, since that is where the agreement ending shows up.", "examples": [{"a": "bita", "en": "Egg", "note": "n.f.", "teach": "", "src": "Khan p.105", "pl": ["biyye"]}, {"a": "chay", "en": "Tea", "note": "n.m.", "teach": "", "src": "Khan p.133"}, {"a": "khalva", "en": "Milk", "note": "n.m.", "teach": "", "src": "Khan p.334"}, {"a": "melkha", "en": "Salt", "note": "n.f.", "teach": "", "src": "Khan p.218"}], "guide": {"id": "kg_05-nouns_5-2-gender-is-it-a-he-word-or-a-she-word", "title": "5.2 Gender — is it a \"he\" word or a \"she\" word?"}, "src": "guide §5.2"}, {"id": "gram_u10l1", "unit": "u10", "unitTitle": "The body", "lessonId": "u10l1", "lessonTitle": "The body", "section": "notes", "sectionTitle": "Your lesson notes", "sub": "The body", "title": "The body", "body": "Parts of the body — among the most useful nouns you can own.", "detail": "Mostly masculine -a words: drana, tumma, nakhira, kdala, khasa, garma, demma. nata 'ear' is the feminine one in this set. These come up constantly once you start describing how you feel.", "examples": [{"a": "drana", "en": "Arm", "note": "n.m.", "teach": "", "src": "Khan p.149", "pl": ["dranane"]}, {"a": "nata", "en": "Ear", "note": "n.f.", "teach": "", "src": "Khan p.242", "pl": ["natyate"]}, {"a": "tumma", "en": "Mouth", "note": "n.m.", "teach": "", "src": "Khan p.308"}, {"a": "kdala", "en": "Neck", "note": "n.m.", "teach": "", "src": "Khan p.182", "pl": ["kdale"]}], "guide": {"id": "kg_05-nouns_5-1-the-two-singular-endings-a-and-ta", "title": "5.1 The two singular endings: **-a** and **-ta**"}, "src": "guide §5.1"}, {"id": "kg_01-phonology_overview", "unit": "guide", "unitTitle": "1 · Pronunciation — how to say what you read", "lessonId": "01-phonology", "lessonTitle": "Overview", "file": "01-phonology", "section": "kg_01-phonology", "sectionTitle": "1 · Pronunciation — how to say what you read", "title": "Overview", "md": "*Distilled from Khan Ch. 1 (Phonology, ~190 pages), kept to **pronunciation essentials only**. This is a backfill primer: everywhere else in the guide, words are written the \"shlama\" way — plain letters, meant to be read as they look. This section tells you the sounds behind those letters, and zeroes in on the handful that don't exist in English. The good news: most Assyrian sounds are ones you already make. There are really only about six things to learn, and one of them — the \"heavy\" quality — you'll mostly pick up by ear. Speaking value: **HIGH** for the six oddities and stress; the rest is reassurance.*\n\n> This section is spelling-and-sound, so it's light on grammar jargon. The one term worth naming: a *minimal pair* is two words that differ in just one sound (English \"bit / bet\"), which is how we prove two sounds are really different.\n\n---", "src": "khan-guide/sections/01-phonology.md"}, {"id": "kg_01-phonology_1-0-the-map-the-sounds-worth-a-second-lo", "unit": "guide", "unitTitle": "1 · Pronunciation — how to say what you read", "lessonId": "01-phonology", "lessonTitle": "1.0 The map — the sounds worth a second look", "file": "01-phonology", "section": "kg_01-phonology", "sectionTitle": "1 · Pronunciation — how to say what you read", "title": "1.0 The map — the sounds worth a second look", "md": "| sound (shlama spelling) | what it is | like… | see |\n|---|---|---|---|\n| **kh** | throaty rasp at the back | Scottish *loch*, German *Bach* | §1.3 |\n| **gh** | the voiced version of *kh* | Parisian French *r*, Arabic *ghayn* | §1.3 |\n| **v** | plain \"v\" — but it's where old *w* went | English *v*; never say *w* | §1.3 |\n| **ʾ / dropped** | a catch in the throat (glottal stop) | the middle of *uh-oh* | §1.3 |\n| **the \"heavy\" words** | a whole word said darker/throatier | (no English equivalent) | §1.4 |\n| **stress** | which syllable you lean on | usually the second-to-last | §1.5 |\n\nEverything else — the vowels, and consonants like *b, d, f, g, h, j, k, l, m, n, p, r, s, sh, t, z* — is close enough to English that you can just say it and be understood.\n\n---", "src": "khan-guide/sections/01-phonology.md"}, {"id": "kg_01-phonology_1-1-the-vowels", "unit": "guide", "unitTitle": "1 · Pronunciation — how to say what you read", "lessonId": "01-phonology", "lessonTitle": "1.1 The vowels", "file": "01-phonology", "section": "kg_01-phonology", "sectionTitle": "1 · Pronunciation — how to say what you read", "title": "1.1 The vowels", "md": "Assyrian has six vowels. Five are the \"clean\" continental vowels you'd find in Spanish or Italian — short and pure, no gliding:\n\n| written | say it like | example |\n|---|---|---|\n| **i** | *ee* in \"see\" | *bita* \"egg\" |\n| **e** | *e* in \"bet\" (or *ay* in \"day,\" clipped) | *beta* \"house\" |\n| **a** | *a* in \"father\" | *mata* \"village\" |\n| **o** | *o* in \"more\" | *mota* \"death\" |\n| **u** | *oo* in \"boot\" | *susta* \"mare\" |\n\nThe sixth is a short, neutral **\"uh\"** — the *a* in \"sofa,\" the linguists' *schwa*. In the scholarly spelling it has its own symbol (ə), but **in shlama we just write it as *e***, because in this variety it patterns as a shortened cousin of the other vowels. So when you see *e* in a closed or unstressed syllable, it's often this quick \"uh\":\n\n- *nasha* \"man\" → plural *nashe* \"people\" (that final *-e* is the light \"uh\")\n- *shvava* \"neighbour,\" *malke* \"kings\"\n\nDon't overthink it — say a light, lazy \"uh\" and you're right.\n\n**Vowels tell words apart.** A change of vowel is a change of word, so keep them distinct:\n\n- *bita* \"egg\" vs. *beta* \"house\" (i vs. e)\n- *mata* \"village\" vs. *meta* \"she dies\" (a vs. e)\n- *mata* \"village\" vs. *mota* \"death\" (a vs. o)\n- *beto* \"her house\" vs. *betu* \"his house\" (o vs. u — a whole possessive rides on that last vowel!)\n\nThat last pair is worth burning in: **o = \"her,\" u = \"his.\"** One vowel carries the meaning.\n\n---", "src": "khan-guide/sections/01-phonology.md"}, {"id": "kg_01-phonology_1-2-the-consonants-that-are-basically-en", "unit": "guide", "unitTitle": "1 · Pronunciation — how to say what you read", "lessonId": "01-phonology", "lessonTitle": "1.2 The consonants that are basically English", "file": "01-phonology", "section": "kg_01-phonology", "sectionTitle": "1 · Pronunciation — how to say what you read", "title": "1.2 The consonants that are basically English", "md": "Say these exactly as you would in English and no one will blink: **b, d, f, h, j** (as in \"jump\"), **k, l, m, n, p, s, t, w-sound-written-v, y, z**, plus the digraphs **sh** (as in \"shoe\": *shvava* \"neighbour\") and **ch** (as in \"church\": *charak* \"a quarter\"). The letter **r** is lightly **tapped or trilled** — a quick flick of the tongue like Spanish or Italian *r*, not the English glide. That's genuinely all the easy ones. Now the six that need a moment.\n\n---", "src": "khan-guide/sections/01-phonology.md"}, {"id": "kg_01-phonology_1-3-the-handful-that-differ-from-english", "unit": "guide", "unitTitle": "1 · Pronunciation — how to say what you read", "lessonId": "01-phonology", "lessonTitle": "1.3 The handful that differ from English", "file": "01-phonology", "section": "kg_01-phonology", "sectionTitle": "1 · Pronunciation — how to say what you read", "title": "1.3 The handful that differ from English", "md": "**kh — the big one.** This is a raspy scrape at the back of the throat, the sound in Scottish *loch*, German *Bach*, or Hebrew *challah*. It is extremely common in Assyrian, so it's the single most important sound to nail. It's written **kh** everywhere in this guide (never a bare \"k\" for this sound):\n\n- *khaze* \"to see,\" *akhel* \"he eats,\" *khalta* \"aunt,\" *yarkha* \"month,\" *lakhma* \"bread\"\n\nSay a \"k\" but instead of a clean stop, let the air keep hissing at the back — like clearing your throat gently.\n\n**gh — the voiced twin of kh.** Same throaty location, but with your voice switched on — the \"growly\" *r* of Parisian French, or Arabic *ghayn*. It's much rarer. Written **gh**:\n\n- *gham* \"grief, trouble\"\n\n**v, not w.** This variety turned the old *w* sound into a plain **v**. So it's always an English \"v,\" and you should never round your lips into a \"w\":\n\n- *shvava* \"neighbour,\" *iven* \"I am\" (not *iwen*), *vada* \"period of time\"\n\n**The throat-catch (glottal stop).** Classical Aramaic had a little catch in the throat — the sound in the middle of English *uh-oh*, or the Cockney \"bo'le\" for \"bottle.\" In everyday spoken Assyrian it's mostly **softened or dropped**, so this guide usually just leaves it out. You'll occasionally hear it separating two vowels; you don't need to force it.\n\n**h** is a plain English \"h,\" said clearly wherever it's written.\n\n**k and g that used to be \"soft.\"** Some *k* and *g* sounds are historically \"palatal\" — made a touch further forward, sometimes with a faint *y*-glide before them (think of the *c* in \"cute\" = \"kyute\"). The scholarly spelling gives them special letters, but **shlama just writes them *k* and *g*** and you'll be understood saying a normal *k*/*g*:\n\n- *ktava* \"book,\" *malka* \"king\"; *gora* \"man/husband,\" *gana* \"self\"\n\n**\"Hard\" vs. \"breathy\" p, t, k (a polish point).** Assyrian actually distinguishes two flavours of *p, t, k, ch*: a **breathy** one with a puff of air (like English *pin, tin, kin*) and a **hard** one with no puff (like the *p* in *spin*, or *p/t/k* in French and Spanish). Shlama writes both the same way, so you don't have to track it on the page — but if you want to *sound* native, notice that many Assyrian *p/t/k* are the crisp, unpuffed kind. This is an accent refinement, not a meaning-changer; leave it for later.\n\n---", "src": "khan-guide/sections/01-phonology.md"}, {"id": "kg_01-phonology_1-4-the-heavy-sound-assyrian-s-signature", "unit": "guide", "unitTitle": "1 · Pronunciation — how to say what you read", "lessonId": "01-phonology", "lessonTitle": "1.4 The \"heavy\" sound — Assyrian's signature feature", "file": "01-phonology", "section": "kg_01-phonology", "sectionTitle": "1 · Pronunciation — how to say what you read", "title": "1.4 The \"heavy\" sound — Assyrian's signature feature", "md": "This is the one truly un-English thing, and it's worth understanding even though you'll mostly absorb it by ear. Any word can be said in one of two \"colours\":\n\n- **plain** — said with the tongue and mouth in neutral position, the way you'd expect.\n- **heavy** — the *whole word* is pronounced darker and more throaty: the tongue pulls back and bunches toward the throat, the vowels turn deep and hollow (that *a* leans toward the *a* in \"ball\"), and the lips round slightly. Linguists call it *pharyngealization* (the upper throat tightens); think of it as saying the word in a \"bigger, rounder, further-back\" voice.\n\nCrucially, the heaviness colours the **entire word**, not one letter — it's a mood the word is said in.\n\nBecause it can be the *only* difference between two words, Assyrian has real minimal pairs built on it:\n\n| plain | heavy | \n|---|---|\n| *tala* \"trap, snare\" | *tala* \"**fox**\" |\n| *mata* \"village\" | *mata* \"**grape / berry**\" |\n| *khalta* \"aunt\" | *khalta* \"**eating, food**\" |\n| *bara* \"opening in a channel\" | *bara* \"**light**\" |\n\nNotice these pairs are **spelled identically in shlama** — because we don't mark the heaviness on the page (the scholarly spelling puts a *+* in front; we drop it for clean reading). So how do you cope?\n\n- **You learn it per word, by ear.** \"Fox\" simply *is* a heavy word; you pick that up hearing it, the same way you learn which English words are stressed where.\n- **Context saves you almost always.** Nobody will think you said \"trap\" when you're clearly talking about a fox in a field. True minimal pairs are few, and situation disambiguates the rest.\n- Where the heaviness genuinely matters for a specific word, this guide flags it in prose (\"said heavy/throaty\"). Otherwise, don't stress about it — a slightly-too-plain \"fox\" is still understood.\n\n---", "src": "khan-guide/sections/01-phonology.md"}, {"id": "kg_01-phonology_1-5-stress-lean-on-the-second-to-last-sy", "unit": "guide", "unitTitle": "1 · Pronunciation — how to say what you read", "lessonId": "01-phonology", "lessonTitle": "1.5 Stress — lean on the second-to-last syllable", "file": "01-phonology", "section": "kg_01-phonology", "sectionTitle": "1 · Pronunciation — how to say what you read", "title": "1.5 Stress — lean on the second-to-last syllable", "md": "Assyrian has a beautifully regular default: **word stress falls on the penultimate (second-to-last) syllable.**\n\n- *NA-sha* \"man,\" *MAL-ka* \"king,\" *be-TA-ye* \"coming,\" *shu-VA-va* \"neighbour\"\n\nOnce you internalize \"lean on the syllable before the last,\" most words fall out right automatically. There are exceptions — some borrowed words and a few special forms keep stress elsewhere (you met one in §7: *KA-maya* \"first,\" stressed on the front) — and where a word breaks the rule, the guide points it out. But as a working default, **penultimate stress** will serve you for the vast majority of words.\n\n---", "src": "khan-guide/sections/01-phonology.md"}, {"id": "kg_01-phonology_1-6-doubled-consonants", "unit": "guide", "unitTitle": "1 · Pronunciation — how to say what you read", "lessonId": "01-phonology", "lessonTitle": "1.6 Doubled consonants", "file": "01-phonology", "section": "kg_01-phonology", "sectionTitle": "1 · Pronunciation — how to say what you read", "title": "1.6 Doubled consonants", "md": "When a consonant is written **double**, you actually **hold it longer** — a real difference in Assyrian, not just a spelling habit (Italian does the same: *nono* \"ninth\" vs. *nonno* \"grandfather\"). Linger on the doubled letter:\n\n- *shavva* \"seven\" (hold the *v*), *emma* \"hundred\" (hold the *m*), *yavvennukh* \"I'll give you\"\n\nIt can distinguish words, so it's worth doing, but even if you under-hold it slightly you'll be understood.\n\n---", "src": "khan-guide/sections/01-phonology.md"}, {"id": "kg_01-phonology_pronunciation-in-action-a-few-words-full", "unit": "guide", "unitTitle": "1 · Pronunciation — how to say what you read", "lessonId": "01-phonology", "lessonTitle": "Pronunciation in action — a few words, fully decoded", "file": "01-phonology", "section": "kg_01-phonology", "sectionTitle": "1 · Pronunciation — how to say what you read", "title": "Pronunciation in action — a few words, fully decoded", "md": "- *khazzenne* — \"I see him\": the *kh* rasp, doubled *z* held, stress on *ZEN* (penultimate). \n- *shvava* — \"neighbour\": *v* not *w*, stress *VA*.\n- *malka* — \"king\": clean *k* and *l*, stress *MAL*.\n- *beta* vs. *bita* — \"house\" vs. \"egg\": mind the single vowel that separates them.\n- *tala* (fox) — a **heavy** word: say it dark and throaty, tongue pulled back, even though it's spelled like *tala* \"trap.\"\n- *lakhma* — \"bread\": the *kh* is the loch-sound, not a plain *k*.\n\nRead those aloud a few times and you've covered every feature in this section at once.\n\n---", "src": "khan-guide/sections/01-phonology.md"}, {"id": "kg_01-phonology_skipped-from-khan-ch-1", "unit": "guide", "unitTitle": "1 · Pronunciation — how to say what you read", "lessonId": "01-phonology", "lessonTitle": "Skipped from Khan (Ch. 1)", "file": "01-phonology", "section": "kg_01-phonology", "sectionTitle": "1 · Pronunciation — how to say what you read", "title": "Skipped from Khan (Ch. 1)", "md": "Khan's phonology chapter is ~190 pages of mostly historical and technical analysis with no payoff for a speaker. Skipped:\n\n- **The full phonemic analysis and articulatory detail** (§1.1–1.4: formant charts, voice-onset-time measurements, palatograms). The sounds are described above in plain terms.\n- **The theory of \"heavy\"/emphasis as a suprasegmental system** (§1.3, §1.5: how pharyngealization spreads through a word, its phonological domain, competing scholarly treatments). Reduced to \"learn it per word, by ear\" above.\n- **Dialect-by-dialect vowel differences** (§1.3.5) and **diphthongs** (§1.8) — sub-variety and technical detail.\n- **All historical/comparative material** (§1.9 the BGDKPT consonants, §1.9.2 the loss of the old pharyngals and laryngals, §1.11 vowel history) — where sounds came from, not how to say them.\n- **Sound symbolism** (§1.10) and the fine phonetics of voicing and vowel length (§1.6–1.7) — reference-only.", "src": "khan-guide/sections/01-phonology.md"}, {"id": "kg_02-pronouns_overview", "unit": "guide", "unitTitle": "2 · Pronouns", "lessonId": "02-pronouns", "lessonTitle": "Overview", "file": "02-pronouns", "section": "kg_02-pronouns", "sectionTitle": "2 · Pronouns", "title": "Overview", "md": "*From Khan §2.1–2.8. Speaking value: **HIGH** — you can't build a sentence without these.*\n\n> Grammar terms (*demonstrative, reflexive, genitive, possessive suffix*…) are explained in plain English as they come up, and gathered in **§0, \"Grammar words in plain English.\"**\n\n---", "src": "khan-guide/sections/02-pronouns.md"}, {"id": "kg_02-pronouns_2-1-the-words-for-i-you-he-she-we-they", "unit": "guide", "unitTitle": "2 · Pronouns", "lessonId": "02-pronouns", "lessonTitle": "2.1 The words for \"I, you, he, she, we, they\"", "file": "02-pronouns", "section": "kg_02-pronouns", "sectionTitle": "2 · Pronouns", "title": "2.1 The words for \"I, you, he, she, we, they\"", "md": "These are the standalone personal pronouns — the words that stand on their own, e.g. answering \"who did it?\" with just \"**me**.\" (When you actually say \"I *am*, you *are*,\" a second little word — the copula — joins in; that's Chapter 3. Here we're only learning the pronouns themselves.)\n\n| person | word | notes |\n|---|---|---|\n| **I** | ana | |\n| **you** (familiar, one person) | at | longer variant *aten* — same meaning |\n| **you** (polite / plural) | akhtun | also heard: *akhtokhun, akhnokhun* |\n| **he** | av | longer variant *avun* |\n| **she** | ay | longer variant *ayen* |\n| **we** | akhnan | |\n| **they** | ani | |\n\n**Why some forms have two versions.** The pairs like *at / aten* and *av / avun* are the same pronoun — the longer one just carries a little grammatical \"augment\" tacked on the end. Don't overthink it: pick either, you'll be understood, and you'll absorb which one sounds natural by ear.\n\n### The two \"you\"s — the one thing here you *must* internalize\n\nAssyrian has two words for \"you,\" exactly like French *tu* vs. *vous* or Persian *to* vs. *shoma*:\n\n- **at** — the familiar \"you.\" Kids, friends, family, anyone you're relaxed with. In real conversation in these communities, singular people are addressed with **at** almost all the time.\n- **akhtun** — literally \"you all,\" but also the *polite* single \"you.\" Use it to show respect: an elder you've just met, a formal exchange, someone you want to honor.\n\n> **Getting this wrong is socially loud.** Using **at** with a respected elder can sound overly familiar; using **akhtun** with a close friend can sound stiff or distancing. When in doubt with someone older or unfamiliar, **akhtun** is the safe default — you can always relax to **at** once you're close.\n\n> **Pronunciation aside:** *av* (and a few of these) are pronounced with a \"heavy,\" throaty coloring spread across the whole word — Khan marks it with a `+`, but you'll pick it up by ear. It never changes how we spell it here.\n\n---", "src": "khan-guide/sections/02-pronouns.md"}, {"id": "kg_02-pronouns_2-2-this-that-these-those-demonstratives", "unit": "guide", "unitTitle": "2 · Pronouns", "lessonId": "02-pronouns", "lessonTitle": "2.2 \"this / that / these / those\" (demonstratives)", "file": "02-pronouns", "section": "kg_02-pronouns", "sectionTitle": "2 · Pronouns", "title": "2.2 \"this / that / these / those\" (demonstratives)", "md": "Khan lays these out as a full grid — four distance levels, each with two grammatical forms, each split into \"standalone\" vs. \"attached-to-a-noun.\" Thorough, but far more than a speaker needs. Here's the working core.\n\n### Pointing at something\n\n| | near me (\"this\") | away from us (\"that\") | far off (\"that yonder\") |\n|---|---|---|---|\n| **masculine** | aha | avva | avvo |\n| **feminine** | aha | ayya | ayye |\n| **plural** | anne | anne | anni |\n\n- **aha** — this, right here by me. Same word for masculine and feminine.\n- **avva** (m.) / **ayya** (f.) — that: visible, but away from us.\n- **avvo** (m.) / **ayye** (f.) — that one, way over there in the distance.\n- **anne** — these / those. The plural doesn't bother splitting \"near\" from \"medium\" — one word covers both.\n- **anni** — those, far off.\n\n**Real phrases** (straight from Khan, in shlama spelling):\n\n| Assyrian | English |\n|---|---|\n| aha nasha | this man |\n| aha bakhta | this woman |\n| anne nashe | these people |\n| aha ktava lakhkha | this book here |\n\n### The \"known one\" set: o / e / an\n\nThis second little family — **o** (m.), **e** (f.), **an** (pl.) — does *not* point at anything physical. It means \"*that* one — the one we already know / already mentioned,\" and it does the job English does with \"**the**.\" You will hear it constantly.\n\n| | | |\n|---|---|---|\n| **o** | that / the (m.) | *o malka* — \"the king\" (the one the story already introduced) |\n| **e** | that / the (f.) | *e bakhta* — \"the woman\" (the one we mean) |\n| **an** | those / the (pl.) | *an nashe* — \"those people\" |\n\n*Rule of thumb: if you're physically pointing, reach for **aha / avva / avvo**. If you just mean \"the one we're talking about,\" reach for **o / e / an**.*\n\n### After a preposition, these grow a **d-**\n\nWhen a demonstrative follows a small word like *men* (\"with / from\") or *gu* (\"in\"), it picks up a **d-** on the front. Nothing changes in meaning — it's just a linking sound:\n\n| Assyrian | English |\n|---|---|\n| men **d**aha nasha | with this man |\n| men **d**aha bakhta | with this woman |\n| men **d**anne nashe | with these people |\n\nSo the pattern is: bare **aha** on its own, but **daha** right after a preposition. Same for the others (*avva → davva*, *o → do*, *an → dan*).\n\n---", "src": "khan-guide/sections/02-pronouns.md"}, {"id": "kg_02-pronouns_2-3-my-your-his-possessive-endings-the-h", "unit": "guide", "unitTitle": "2 · Pronouns", "lessonId": "02-pronouns", "lessonTitle": "2.3 \"my, your, his…\" — possessive endings (the highest-payoff item in the chapter)", "file": "02-pronouns", "section": "kg_02-pronouns", "sectionTitle": "2 · Pronouns", "title": "2.3 \"my, your, his…\" — possessive endings (the highest-payoff item in the chapter)", "md": "There is **no separate word** for \"my / your / his.\" You attach an ending directly onto the noun. Learn this one pattern and you can suddenly say \"my house, her car, your name, their village\" — a huge jump in what you can express.\n\nStart with **beta** (\"house\"), drop the final **-a**, and add:\n\n| ending | meaning | example | English |\n|---|---|---|---|\n| **-i** | my | bet**i** | my house |\n| **-ukh** | your (to a man) | bet**ukh** | your house |\n| **-akh** | your (to a woman) | bet**akh** | your house |\n| **-okhun** | your (plural / polite) | bet**okhun** | your house |\n| **-u** | his | bet**u** | his house |\n| **-o** | her | bet**o** | her house |\n| **-an** | our | bet**an** | our house |\n| **-e** | their | bet**e** | their house |\n\nThat's the whole system — eight endings.\n\n**Two things worth flagging out loud:**\n\n1. **\"Your\" splits by who you're addressing** — **-ukh** to a man, **-akh** to a woman (and **-okhun** for plural or polite). This mirrors the *at / akhtun* split from §2.1: gender and formality live inside the ending.\n2. **\"His\" vs. \"her\" is one vowel** — **-u** (his) vs. **-o** (her). Small sound, big difference; worth drilling so you hear it cleanly.\n\n### It works on (almost) any noun — how the endings attach\n\nThe ending replaces whatever vowel the noun ends in. A few patterns:\n\n- **Noun ends in -a** → drop the -a, add the ending. This is the common case.\n - *ktava* (\"book\") → **ktavi** (my book), **ktavukh** (your book), **ktavu** (his book)\n- **Noun ends in -e** → same idea, drop and add.\n - *gare* (\"roof\") → **garu** (his roof), **garo** (her roof), **gare** (their roof)\n- **Noun ends in -i** → keep the -i and slip in a *-yy-* before the ending.\n - *kursi* (\"chair\") → **kursiyyu** (his chair), **kursiyyo** (her chair)\n\nSo the drill is always: *find the noun's final vowel → swap in the possessive ending* (with the small *-yy-* helper after -i).\n\n> **Try it.** Take any *-a* noun you know and run the eight endings: *beta → beti, betukh, betakh, betokhun, betu, beto, betan, bete.* Then do *ktava.* Once this is automatic, possession stops being something you translate and becomes something you just say.\n\n---", "src": "khan-guide/sections/02-pronouns.md"}, {"id": "kg_02-pronouns_2-4-mine-yours-standing-alone-the-diyy-p", "unit": "guide", "unitTitle": "2 · Pronouns", "lessonId": "02-pronouns", "lessonTitle": "2.4 \"mine, yours\" standing alone — the *diyy-* particle", "file": "02-pronouns", "section": "kg_02-pronouns", "sectionTitle": "2 · Pronouns", "title": "2.4 \"mine, yours\" standing alone — the *diyy-* particle", "md": "The possessive endings in §2.3 attach to a noun. But what if you want \"mine\" *on its own* — \"this house is **mine**\"? For that, Assyrian uses a little carrier word **diyy-** and puts the same possessive endings on it:\n\n| | | |\n|---|---|---|\n| **diyyi** | mine | |\n| **diyyukh** | yours (to a man) | |\n| **diyyakh** | yours (to a woman) | |\n| **diyyokhun** | yours (pl. / polite) | |\n| **diyyu** | his | |\n| **diyyo** | hers | |\n| **diyye** | theirs | |\n| **diyyan** | ours | (also *diyyeni*) |\n\nNotice the endings are **exactly the ones from §2.3** — you already know them. *diyy-* is just a peg to hang them on when there's no noun to attach to. You'll meet it in phrases like *em beta et-diyyukh le?* — \"which house is yours?\" (§2.8).", "src": "khan-guide/sections/02-pronouns.md"}, {"id": "kg_02-pronouns_2-5-myself-yourself-the-reflexive-gan", "unit": "guide", "unitTitle": "2 · Pronouns", "lessonId": "02-pronouns", "lessonTitle": "2.5 \"myself, yourself\" — the reflexive *gan-*", "file": "02-pronouns", "section": "kg_02-pronouns", "sectionTitle": "2 · Pronouns", "title": "2.5 \"myself, yourself\" — the reflexive *gan-*", "md": "To say \"myself, yourself, himself,\" take the base **gan-** (borrowed from Kurdish) and add — you guessed it — the same possessive endings:\n\n| | | |\n|---|---|---|\n| **gani** | myself | |\n| **ganukh / ganakh** | yourself (m. / f.) | |\n| **ganokhun** | yourselves / yourself (polite) | |\n| **ganu** | himself | |\n| **gano** | herself | |\n| **gane** | themselves | |\n| **ganan** | ourselves | (also *ganeni*) |\n\nSame eight endings, third time. This is the payoff of learning §2.3 cold: **diyy-**, **gan-**, and the noun endings are all the *same* set.", "src": "khan-guide/sections/02-pronouns.md"}, {"id": "kg_02-pronouns_2-6-by-myself-on-my-own-b-nosh", "unit": "guide", "unitTitle": "2 · Pronouns", "lessonId": "02-pronouns", "lessonTitle": "2.6 \"by myself, on my own\" — *b-nosh-*", "file": "02-pronouns", "section": "kg_02-pronouns", "sectionTitle": "2 · Pronouns", "title": "2.6 \"by myself, on my own\" — *b-nosh-*", "md": "A close cousin: to say \"by himself / on his own,\" Assyrian uses **nosh-** with the preposition **b-** (\"by\") in front, plus the endings again:\n\n*b-noshi* (by myself), *b-noshukh* (by yourself, m.), *b-noshu* (by himself), *b-nosho* (by herself), *b-noshan* (by ourselves), and so on. Use it for \"I did it **b-noshi** — on my own.\"", "src": "khan-guide/sections/02-pronouns.md"}, {"id": "kg_02-pronouns_2-7-each-other-uydale", "unit": "guide", "unitTitle": "2 · Pronouns", "lessonId": "02-pronouns", "lessonTitle": "2.7 \"each other\" — *uydale*", "file": "02-pronouns", "section": "kg_02-pronouns", "sectionTitle": "2 · Pronouns", "title": "2.7 \"each other\" — *uydale*", "md": "One fixed, unchanging word: **uydale** — \"each other / one another.\" (Some speakers say **udale**.) It never inflects — same form no matter who's involved. \"They saw *uydale*\" = they saw each other.", "src": "khan-guide/sections/02-pronouns.md"}, {"id": "kg_02-pronouns_2-8-question-words-who-what-which-high-v", "unit": "guide", "unitTitle": "2 · Pronouns", "lessonId": "02-pronouns", "lessonTitle": "2.8 Question words (who / what / which) — HIGH value", "file": "02-pronouns", "section": "kg_02-pronouns", "sectionTitle": "2 · Pronouns", "title": "2.8 Question words (who / what / which) — HIGH value", "md": "You can't have a conversation without these.\n\n| word | meaning | notes |\n|---|---|---|\n| **mani** *(also **may**)** | who? | *may* is just a shortened *mani* |\n| **mu** *(also **mudi, muy**)** | what? | all three are variants — *mu* is the shortest |\n| **em** | which? | |\n\n**Question words in action** (from Khan, in shlama spelling):\n\n| Assyrian | English |\n|---|---|\n| mani tile? | Who has come? |\n| mu vadet? *(or* mudi vadet?*)* | What are you doing? |\n| mudile? *(or* muy le?*)* | What is it? |\n| em beta et-diyyukh le? | Which house is yours? |\n| em urkha … +al-mata? | Which road … to the village? |\n\n**\"Which one of…?\"** — when *which* means \"which of a group,\" it takes the base **emn-** plus the possessive endings (again!):\n\n- **emne?** — which of them?\n- **emnokhun?** — which of you?\n- **emnan?** — which of us?\n\n**Handy idiom:** *mudyukh le?* can mean \"what's the matter with you?\" or \"how are you related to you?\" depending on context — a real everyday phrase worth banking.\n\n**Question words also start \"whoever / whichever\" clauses:**\n\n- *mani +byaye le ate menni, azakh.* — \"Whoever wants to come with me, let's go.\"\n- *emnokhun +baye ate menni, azakh.* — \"Whichever of you wants to come with me, let's go.\"\n\n---\n\n### Skipped from Khan (logged for completeness)\n\n- **§2.2 historical & comparative material** — where *aha* comes from (*hāḏā*), the *ad-lele* \"tonight\" / *udyu* \"today\" fossils, the Guylasar (Armenia) and Caucasus variants (*iyya, ya, ēn, oxa/exa*), and comparisons to other NENA dialects (Barwar, Qaraqosh, Alqosh…). *Reason: comparative linguistics; no speaking payoff.*\n- **§2.2 full \"nominative vs. oblique\" paradigm** — collapsed into the single practical rule \"add a *d-* after a preposition.\" The formal grid is skipped.\n- **§2.3 edge-case morphology** — loanwords ending in a consonant (*heyvan → heyvanu*), the *-unt-* insertion on *-u* nouns (*k̭aṱu → k̭aṱunti* \"my cat\"), *-t-* gemination in feminine *-at* nouns (*hak̭yat → hak̭yattu* \"his story\"), and numerals taking possessive suffixes. *Reason: fine phonological detail; worth an \"advanced\" appendix later, not now.*\n\n- **§2.8 etymology of the question words** — contraction history (*may* from *mani*, *muy/mudi* from *ma-məndi*), NENA comparisons. *Reason: word-history; the forms are what a speaker needs.*\n\n**Chapter 2 complete.** The theme to walk away with: **one set of possessive endings** (-i, -ukh, -akh, -okhun, -u, -o, -e, -an) attaches to nouns (§2.3), to *diyy-* for \"mine/yours\" alone (§2.4), to *gan-* for \"myself\" (§2.5), to *b-nosh-* for \"by myself\" (§2.6), and to *emn-* for \"which of us\" (§2.8). Learn it once, reuse it five ways.", "src": "khan-guide/sections/02-pronouns.md"}, {"id": "kg_03-copula_overview", "unit": "guide", "unitTitle": "3 · The Copula — \"am / is / are\" (and \"was / were\")", "lessonId": "03-copula", "lessonTitle": "Overview", "file": "03-copula", "section": "kg_03-copula", "sectionTitle": "3 · The Copula — \"am / is / are\" (and \"was / were\")", "title": "Overview", "md": "*From Khan Ch. 3. Speaking value: **HIGH (essential)** — this is the backbone of every \"X is Y\" sentence you'll ever say.*\n\nThe **copula** is the little word that means **\"am / is / are.\"** In \"I **am** happy,\" \"she **is** here,\" \"they **are** teachers,\" the bolded word is the copula. Assyrian has a full set, one form per person, and — importantly — it usually **comes at the end**, after the thing you're describing.\n\n> Any grammar term that trips you (*predicate, deictic, clitic*…) is explained inline the first time it shows up, and collected in **§0, \"Grammar words in plain English.\"**\n\n---", "src": "khan-guide/sections/03-copula.md"}, {"id": "kg_03-copula_3-1-the-present-copula-am-is-are", "unit": "guide", "unitTitle": "3 · The Copula — \"am / is / are\" (and \"was / were\")", "lessonId": "03-copula", "lessonTitle": "3.1 The present copula — \"am / is / are\"", "file": "03-copula", "section": "kg_03-copula", "sectionTitle": "3 · The Copula — \"am / is / are\" (and \"was / were\")", "title": "3.1 The present copula — \"am / is / are\"", "md": "| person | form | meaning |\n|---|---|---|\n| **1ms** (I, male speaker) | iven | I am |\n| **1fs** (I, female speaker) | ivan | I am |\n| **2ms** (you, to a man) | ivet | you are |\n| **2fs** (you, to a woman) | ivat | you are |\n| **2pl** (you all / polite) | itun | you are |\n| **3ms** (he) | ile | he is |\n| **3fs** (she) | ila | she is |\n| **3pl** (they) | ina | they are |\n| **1pl** (we) | ivakh | we are |\n\nTwo things to notice:\n\n1. **The speaker's own gender shows up.** \"I am\" is **iven** if a man says it, **ivan** if a woman says it. Same for \"you are\" — **ivet** to a man, **ivat** to a woman. Assyrian marks gender more often than English does.\n2. **Most forms have a *-v-*** (iven, ivan, ivet, ivat, ivakh). The exceptions are the 3rd person (ile, ila, ina) and 2pl (itun). Spotting that *-v-* helps you hear the pattern.\n\n### Word order: the copula comes *after* the predicate\n\n(\"Predicate\" just means the thing you're saying *about* the subject — \"here,\" \"happy,\" \"a teacher.\") Unlike English \"she **is** here,\" Assyrian says the equivalent of \"here **she-is**.\" The copula follows the word it's describing:\n\n| Assyrian | literally | English |\n|---|---|---|\n| ullul ile | upstairs he-is | He is upstairs |\n| eltekh ila | downstairs she-is | She is downstairs |\n| lakhkha ina | here they-are | They are here |\n\n### It usually glues onto the previous word\n\nIn real speech the copula rarely stands alone — it **attaches** to the end of the word before it, and the two blend together. With *lakhkha* (\"here\") you get a smooth single word:\n\n| Assyrian | English |\n|---|---|\n| lakhkhele | he is here |\n| lakhkhela | she is here |\n| lakhkhena | they are here |\n| lakhkhevet / lakhkhevat | you (m. / f.) are here |\n| lakhkhetun | you (pl.) are here |\n| lakhkheven / lakhkhevan | I (m. / f.) am here |\n| lakhkhevakh | we are here |\n\nYou don't need to master every blend rule now — just know that *ile/ila/ina…* will often fuse onto the preceding word and lose their crisp edges. Recognize it by ear.\n\n### Real sentences\n\n| Assyrian | English |\n|---|---|\n| aten rakhmanet, at khubbanet | You are merciful, you are loving |\n| aten o-nashet | You (m.) are that person |\n| ana khditen | I (f.) am happy |\n| ana iven Akhikar | I am Axiqar |\n\n*(Notice in \"ana khditen\" and \"aten … -et\" the copula has already fused onto the describing word — *khdita* \"happy\" + *iven* → *khditen*.)*\n\n---", "src": "khan-guide/sections/03-copula.md"}, {"id": "kg_03-copula_3-2-the-past-copula-was-were", "unit": "guide", "unitTitle": "3 · The Copula — \"am / is / are\" (and \"was / were\")", "lessonId": "03-copula", "lessonTitle": "3.2 The past copula — \"was / were\"", "file": "03-copula", "section": "kg_03-copula", "sectionTitle": "3 · The Copula — \"am / is / are\" (and \"was / were\")", "title": "3.2 The past copula — \"was / were\"", "md": "To move to the past, there's a matching set built on a **-va** ending:\n\n| person | form | meaning |\n|---|---|---|\n| **1ms / 1fs** | inva | I was |\n| **2ms / 2fs** | itva | you were |\n| **2pl** | itunva | you were |\n| **3ms / 3fs / 3pl** | iva | he / she / they was/were |\n| **1pl** | ikhva | we were |\n\nNotice the past collapses some distinctions the present keeps: the singular \"I was\" (*inva*) and \"you were\" (*itva*) no longer split by gender, and one form *iva* covers he/she/they.\n\nFused onto *lakhkha* the same way:\n\n| Assyrian | English |\n|---|---|\n| lakhkheva | he / she / they was here |\n| lakhkhetva | you (m./f.) were here |\n| lakhkhetunva | you (pl.) were here |\n| lakhkhenva | I was here |\n| lakhkhekhva | we were here |\n\nSo the move from present to past is basically **\"add -va\"**: *lakhkhele* \"he is here\" → *lakhkheva* \"he was here.\"\n\n---", "src": "khan-guide/sections/03-copula.md"}, {"id": "kg_03-copula_3-3-the-here-it-is-there-it-is-copulas-d", "unit": "guide", "unitTitle": "3 · The Copula — \"am / is / are\" (and \"was / were\")", "lessonId": "03-copula", "lessonTitle": "3.3 The \"here it is / there it is\" copulas (deictic)", "file": "03-copula", "section": "kg_03-copula", "sectionTitle": "3 · The Copula — \"am / is / are\" (and \"was / were\")", "title": "3.3 The \"here it is / there it is\" copulas (deictic)", "md": "(\"Deictic,\" said *DYKE-tik*, just means **pointing** — words like *this / that / here / there*.) Assyrian has two special presentative copulas — for dramatically *pointing something out*, like French *voici / voilà* or \"here he is!\" / \"there it is, way over there!\"\n\n**Near — \"here it is\" (du-):**\n\n| | |\n|---|---|\n| dule | here he is |\n| dula | here she is |\n| duna | here they are |\n\n(2nd/1st persons exist too: *duvet, duvat, duven, duvan, duvakh* — often shortened to *dut, dun, dukh* in fast speech.)\n\n**Far — \"there it is, yonder\" (ve-):**\n\n| | |\n|---|---|\n| vele | there he is (far off) |\n| vela | there she is |\n| vena | there they are |\n\nThe far set is used mostly in the 3rd person. Reach for these when you're literally presenting or pointing something out, not for plain \"he is.\"\n\n---", "src": "khan-guide/sections/03-copula.md"}, {"id": "kg_03-copula_3-4-saying-is-not-am-not-negative-presen", "unit": "guide", "unitTitle": "3 · The Copula — \"am / is / are\" (and \"was / were\")", "lessonId": "03-copula", "lessonTitle": "3.4 Saying \"is NOT / am NOT\" (negative present)", "file": "03-copula", "section": "kg_03-copula", "sectionTitle": "3 · The Copula — \"am / is / are\" (and \"was / were\")", "title": "3.4 Saying \"is NOT / am NOT\" (negative present)", "md": "To negate, the copula fuses with the negator *la* into a single **le-** word:\n\n| person | form | meaning |\n|---|---|---|\n| **1ms / 1fs** | leven / levan | I am not |\n| **2ms / 2fs** | levet / levat | you are not |\n| **2pl** | letun | you are not |\n| **3ms** | lele | he is not |\n| **3fs** | lela | she is not |\n| **3pl** | lena | they are not |\n| **1pl** | levakh | we are not |\n\nEasy handle: the positive forms mostly start with a vowel (*ile, iven…*); the negatives start with **le-** (*lele, leven…*). In fast speech the *-v-* forms contract further (*levet → let, leven → len, levakh → lekh*), e.g. *lekh beta* \"we are not home.\"", "src": "khan-guide/sections/03-copula.md"}, {"id": "kg_03-copula_3-5-saying-was-not-negative-past", "unit": "guide", "unitTitle": "3 · The Copula — \"am / is / are\" (and \"was / were\")", "lessonId": "03-copula", "lessonTitle": "3.5 Saying \"was NOT\" (negative past)", "file": "03-copula", "section": "kg_03-copula", "sectionTitle": "3 · The Copula — \"am / is / are\" (and \"was / were\")", "title": "3.5 Saying \"was NOT\" (negative past)", "md": "Combine the two moves — negative **le-** plus past **-va**:\n\n| person | form | meaning |\n|---|---|---|\n| **1ms / 1fs** | lenva | I was not |\n| **2ms / 2fs** | letva | you were not |\n| **2pl** | letunva | you were not |\n| **3ms / 3fs / 3pl** | leva | he / she / they was not |\n| **1pl** | lekhva | we were not |\n\nSo the four corners of the system line up neatly:\n\n| | positive | negative |\n|---|---|---|\n| **present** | ile (he is) | lele (he is not) |\n| **past** | iva (he was) | leva (he was not) |\n\n---\n\n> **The big picture.** Master §3.1 (present) first — it's the single most useful table in the book, since almost every simple sentence (\"I'm hungry,\" \"she's my sister,\" \"they're here\") is *[thing] + copula*. Then the other three sets are small variations: **-va** makes it past, **le-** makes it negative, and both together make \"was not.\" The two *du-/ve-* pointing copulas are a bonus for later.\n\n---\n\n### Skipped from Khan (logged for completeness)\n\n- **Tabriz *-m* variants** — some Tabriz speakers say *ivem/ivam* for 1sg and *lakhkhemma* for \"I was here.\" *Reason: sub-dialect variant; stick with the mainstream Urmi -n forms.*\n- **Detailed clitic phonology** — the full rules for how *i-* assimilates to a preceding /ə, i, u, o, a/, when the /ʾ/ or /v/ or /i/ elides, long-vowel behavior in closed syllables, the *꞊* clitic notation. *Reason: Khan's phonological bookkeeping; a speaker just needs to recognize the fused forms by ear, which the examples above teach.*\n- **Caucasus augment *-ni*** on the copula (*marelani* \"she says\"). *Reason: marginal regional form.*\n- **Historical notes** — the 3pl *-na* from *\\*-la*, comparisons to Barwar/Ṭuroyo. *Reason: etymology, no speaking payoff.*", "src": "khan-guide/sections/03-copula.md"}, {"id": "kg_04-verbs_overview", "unit": "guide", "unitTitle": "4 · Verbs — how the system works", "lessonId": "04-verbs", "lessonTitle": "Overview", "file": "04-verbs", "section": "kg_04-verbs", "sectionTitle": "4 · Verbs — how the system works", "title": "Overview", "md": "*From Khan Ch. 4 (§4.1–4.9, plus §4.23–4.25). Speaking value: **HIGH (the engine of the language)**.*\n\n> **How this chapter relates to the verb book.** Your verb reference book gives the *full conjugation of individual verbs*. This chapter teaches the **system** — the handful of patterns and endings that let you recognize and build any verb. Learn the machine here; look up specific verbs there. Condensed summary tables are included so this chapter stands on its own.\n\n> **Grammar words explained as we go.** Terms like *root, stem, participle, resultative, perfect, progressive, infinitive* are each spelled out in plain English the first time they appear below — and all gathered on one page in **§0, \"Grammar words in plain English,\"** if you ever want a quick refresher.\n\n---", "src": "khan-guide/sections/04-verbs.md"}, {"id": "kg_04-verbs_4-0-a-map-of-the-whole-verb-what-you-ll-", "unit": "guide", "unitTitle": "4 · Verbs — how the system works", "lessonId": "04-verbs", "lessonTitle": "4.0 A map of the whole verb — what you'll be able to say", "file": "04-verbs", "section": "kg_04-verbs", "sectionTitle": "4 · Verbs — how the system works", "title": "4.0 A map of the whole verb — what you'll be able to say", "md": "Before diving into the machinery, here's the destination. Take one verb — **\"to open\"** (root *p-t-kh*) — and watch it stretch across every tense and mood you'll actually use. Each row is a full section later on; this is just the tour so you can see where you're headed.\n\n| you want to say… | it looks like | when | more in |\n|---|---|---|---|\n| **he opens** | *patekh* | present, plain | §4.3 |\n| **he's opening (right now)** | *beptakhele* | happening this moment | §4.8 |\n| **he opens (every day)** | *ki-patekh* | habit / general truth | §4.4 |\n| **he'll open** | *bet-patekh* | future | §4.4 |\n| **he opened** | *ptekhle* | plain past — your workhorse | §4.5 |\n| **he used to open** | *patekhva* | old habit | §4.4 |\n| **he has opened** | *ptikhele* | done, result stands | §4.8 |\n| **he had opened** | *ptikheva* | further back in the past | §4.8 |\n| **open!** | *ptukh* | command | §4.7 |\n| **he doesn't / won't / isn't opening** | *la / le …* | any negative | §4.9 |\n| **I have (a thing)** | *etli* | \"to have\" | §4.23 |\n\n**A few things to notice right away, before any tables:**\n\n- **It's the same verb the whole way down.** Every form above is *p-t-kh* wearing a different outfit. Learn the outfits once and they fit *every* verb.\n- **Two \"cores\" carry most of it:** a **present** core (*patekh-*) and a **past** core (*ptikh-*). Present-ish meanings grow from the first, past-ish meanings from the second.\n- **Small helper words do the fine-tuning:** a *ki-* for habit, *bet-* for future, *-va* for \"used to,\" *la/le* for \"not.\" You bolt these onto the two cores.\n- **You can hold a real conversation with just three rows:** *patekh* (present), *ptekhle* (past), and *bet-patekh* (future). The rest — perfect, progressive, \"used to\" — are shades you can add later and mostly just need to *recognize* at first.\n\nNow let's build it from the ground up.\n\n---", "src": "khan-guide/sections/04-verbs.md"}, {"id": "kg_04-verbs_4-1-the-big-idea-two-stems-two-sets-of-e", "unit": "guide", "unitTitle": "4 · Verbs — how the system works", "lessonId": "04-verbs", "lessonTitle": "4.1 The big idea: two stems + two sets of endings", "file": "04-verbs", "section": "kg_04-verbs", "sectionTitle": "4 · Verbs — how the system works", "title": "4.1 The big idea: two stems + two sets of endings", "md": "Almost everything in the Assyrian verb comes down to this:\n\n**Every verb has two stems** — a **present stem** and a **past stem** — built from its **root** (the bare skeleton of consonants a verb grows from, usually three). Take the root *p-t-kh* (\"open\"):\n\n- **present stem: patekh-**\n- **past stem: ptikh-**\n\n**And there are two sets of personal endings:**\n\n- **S-endings** (\"subject endings\") → glue onto the **present** stem to make the present tense.\n- **L-endings** (all start with **-l**) → glue onto the **past** stem to make the past tense.\n\nThat's the whole skeleton. Present = *present stem + S-ending*. Past = *past stem + L-ending*.\n\n### The two ending sets\n\n| person | **S-endings** (present) | **L-endings** (past) |\n|---|---|---|\n| **3ms** (he) | — (nothing) | -le |\n| **3fs** (she) | -a | -la |\n| **3pl** (they) | -i | -lun |\n| **2ms** (you, m.) | -et | -lukh |\n| **2fs** (you, f.) | -at | -lakh |\n| **2pl** (you all) | -itun | -lokhun |\n| **1ms** (I, m.) | -en | -li |\n| **1fs** (I, f.) | -an | -li |\n| **1pl** (we) | -akh | -lan |\n\n(The L-endings are the *same* set you already met as possessive-style endings — Assyrian reuses its building blocks constantly.)\n\n---", "src": "khan-guide/sections/04-verbs.md"}, {"id": "kg_04-verbs_4-2-the-three-patterns-binyanim", "unit": "guide", "unitTitle": "4 · Verbs — how the system works", "lessonId": "04-verbs", "lessonTitle": "4.2 The three patterns (binyanim)", "file": "04-verbs", "section": "kg_04-verbs", "sectionTitle": "4 · Verbs — how the system works", "title": "4.2 The three patterns (binyanim)", "md": "Every verb belongs to a **pattern** — a shape the root is poured into. There are three main ones plus a four-consonant type. The pattern tells you both the *shape* and, often, the *meaning flavor*.\n\n| pattern | example root | \"he ___s\" | rough meaning |\n|---|---|---|---|\n| **I** (basic) | p-t-kh | **patekh** — he opens | plain action / \"become X\" |\n| **II** (intensive) | z-r-z | **zarez** — he makes/prepares | doing something *to* an object |\n| **III** (causative) | m-d-m-kh | **madmekh** — he puts (a child) to sleep | *making* something happen |\n| **Quadriliteral** | t-khm-n | **takhmen** — he thinks | 4-consonant roots (many loanwords) |\n\n**What the patterns mean** (Khan §4.25) — the useful intuition:\n\n- **Pattern I** is the neutral, default shape. Many Pattern I verbs are the \"become / happen by itself\" kind: *barez* \"become dry,\" *bashel* \"cook (on its own),\" *kapen* \"get hungry,\" *karev* \"get angry.\"\n- **Pattern III** is the **causative** — it *makes* the Pattern I thing happen. The tell is an **m-** on the front. Compare:\n - *barez* (I) — \"it dries\" → *mabrez* (III) — \"he **makes** it dry.\"\n- **Pattern II** sits in between: it marks the subject as an active *agent* doing something to an object — *zarez* \"he makes / prepares (something),\" *hake* \"he tells (a story).\"\n- **Quadriliteral** verbs just have four root consonants instead of three. A lot are everyday and borrowed: *takhmen* \"think,\" *tammez* \"clean,\" *barbez* \"scatter.\"\n- The **m-** on Pattern III (and on the causative quadriliterals) is your single most reliable clue that a verb means \"cause to…\".\n\nYou don't conjugate each pattern differently in spirit — they all take the same S- and L-endings. Only the stem shape changes:\n\n| | Pattern I | Pattern II | Pattern III | Quadriliteral |\n|---|---|---|---|---|\n| **example** | *patekh* open | *zarez* make | *madmekh* put to sleep | *takhmen* think |\n| **present stem** | patekh- | zarez- | madmekh- | takhmen- |\n| **past stem** | ptikh- | zurez- | mudmekh- | tukhmen- |\n\n---", "src": "khan-guide/sections/04-verbs.md"}, {"id": "kg_04-verbs_4-3-present-tense-present-stem-s-endings", "unit": "guide", "unitTitle": "4 · Verbs — how the system works", "lessonId": "04-verbs", "lessonTitle": "4.3 Present tense — present stem + S-endings", "file": "04-verbs", "section": "kg_04-verbs", "sectionTitle": "4 · Verbs — how the system works", "title": "4.3 Present tense — present stem + S-endings", "md": "Full paradigm of **patekh** (\"to open\"), Pattern I:\n\n| person | form | meaning |\n|---|---|---|\n| 3ms | **patekh** | he opens |\n| 3fs | **patkha** | she opens |\n| 3pl | **patkhi** | they open |\n| 2ms | **patkhet** | you (m.) open |\n| 2fs | **patkhat** | you (f.) open |\n| 2pl | **patkhitun** | you (pl.) open |\n| 1ms | **patkhen** | I (m.) open |\n| 1fs | **patkhan** | I (f.) open |\n| 1pl | **patkhakh** | we open |\n\nNotice the little vowel juggling: the \"e\" of *patekh* drops out once an ending pulls the stress along (*patekh* → *patkh-a*). You'll internalize it by ear; the endings themselves never change.\n\n**The exact same endings on other everyday verbs** (he / she / I):\n\n| verb | he ___ | she ___ | I ___ |\n|---|---|---|---|\n| eat | akhel | akhla | akhlen |\n| go | azel | aza | azen |\n| take | shakel | shakla | shaklen |\n| see | khaze | khazya | khazen |\n| make | zarez | zarza | zarzen |\n\nSame *-∅ / -a / -en* endings every time — only the stem up front changes. That regularity is the good news about Assyrian verbs.\n\n> **On its own, this present form is flexible.** Bare *patekh* can mean \"he opens,\" \"he'll open,\" or \"(that) he open\" depending on context. To pin down the meaning, Assyrian adds small particles — next section.\n\n---", "src": "khan-guide/sections/04-verbs.md"}, {"id": "kg_04-verbs_4-4-little-particles-that-set-the-tense-", "unit": "guide", "unitTitle": "4 · Verbs — how the system works", "lessonId": "04-verbs", "lessonTitle": "4.4 Little particles that set the tense/mood", "file": "04-verbs", "section": "kg_04-verbs", "sectionTitle": "4 · Verbs — how the system works", "title": "4.4 Little particles that set the tense/mood", "md": "The bare present stem gets prefixes and suffixes that lock in *when* and *how*:\n\n| particle | what it does | example | meaning |\n|---|---|---|---|\n| **ki-** (prefix) | habitual / general truth | *ki-patekh* | he opens (regularly) |\n| **bet-** (prefix) | future | *bet-patekh* | he will open |\n| **-va** (suffix) | pushes it into the past | *patekhva* | he used to open |\n| **kam-** (prefix) | past + object | *kam-patekhle* | he opened it |\n| **khush- / shuk-** | \"let / may\" (wish) | *shuk-ate* | let him come |\n\n- **ki-** (\"he generally opens\") often contracts in fast speech, the *k* clinging to the next sound.\n- **bet-** (\"will\") frequently shrinks to just **b-**: *b-patekh*. This is your everyday future.\n- **-va** is a time machine: stick it on the present and you get \"used to\" (*patekhva* — habitual past); stick it on the past and you get \"had done\" (*ptekhvale* — \"he had opened\").\n\n**\"used to / was ___ing\" (present + -va):**\n\n*patekhva* (he used to open), *patkhava* (she), *patkhiva* (they), *patkhetva* (you m.), … — just the present paradigm with **-va** tacked on.\n\n**\"had opened\" (past + -va + ending):**\n\n*ptekhvale* (he had opened), *ptekhvala* (she), *ptekhvalun* (they), *ptekhvali* (I had opened), …\n\n---", "src": "khan-guide/sections/04-verbs.md"}, {"id": "kg_04-verbs_4-5-past-tense-past-stem-l-endings", "unit": "guide", "unitTitle": "4 · Verbs — how the system works", "lessonId": "04-verbs", "lessonTitle": "4.5 Past tense — past stem + L-endings", "file": "04-verbs", "section": "kg_04-verbs", "sectionTitle": "4 · Verbs — how the system works", "title": "4.5 Past tense — past stem + L-endings", "md": "Full paradigm of **ptikh-** (\"opened\"), Pattern I. Note the stem's *i* shortens to *e* once the ending attaches:\n\n| person | form | meaning |\n|---|---|---|\n| 3ms | **ptekhle** | he opened |\n| 3fs | **ptekhla** | she opened |\n| 3pl | **ptekhlun** | they opened |\n| 2ms | **ptekhlukh** | you (m.) opened |\n| 2fs | **ptekhlakh** | you (f.) opened |\n| 2pl | **ptekhlokhun** | you (pl.) opened |\n| 1s | **ptekhli** | I opened |\n| 1pl | **ptekhlan** | we opened |\n\nThis is the workhorse past (\"I did X\") — Khan calls it the past perfective. Compared to the present, the past is *simpler socially*: 1s doesn't split by gender (*ptekhli* = \"I opened,\" man or woman).\n\n**Same L-endings on other everyday verbs** (he / I):\n\n| verb | he ___ | I ___ |\n|---|---|---|\n| eat | khelle | khelli |\n| go | kheshle | kheshli |\n| take | shkelle | shkelli |\n| do / make | vedle | vedli |\n| see | khzile | khzili |\n| make (prepare) | zurezle | zurezli |\n\n> **Sound note.** When the root ends in **-r** or **-n**, the *-l* of the ending melts into it: \"he sent\" is *shuderre* (not *shuder-le*), \"he got hungry\" *kapenne*. Recognize it; don't let it trip you.\n\n---", "src": "khan-guide/sections/04-verbs.md"}, {"id": "kg_04-verbs_4-6-saying-he-opened-it-me-them-object-e", "unit": "guide", "unitTitle": "4 · Verbs — how the system works", "lessonId": "04-verbs", "lessonTitle": "4.6 Saying \"he opened *it / me / them*\" — object endings", "file": "04-verbs", "section": "kg_04-verbs", "sectionTitle": "4 · Verbs — how the system works", "title": "4.6 Saying \"he opened *it / me / them*\" — object endings", "md": "To put an object *pronoun* onto a past-tense verb, Assyrian stacks a second ending on. Using *ktel-* (\"kill\") with \"he ___ \" (the *-le* agent):\n\n| Assyrian | English |\n|---|---|\n| **ktelle** | he killed him |\n| **ktilale** | he killed her |\n| **ktilele** | he killed them |\n| **ktiletle** | he killed you (m.) |\n| **ktilenle** | he killed me (m.) |\n| **ktilakhle** | he killed us |\n\nThe pattern: *[past stem] + [object ending] + [subject -l ending]*. In the northern dialects the **kam-** prefix (§4.4) does the same job on the present stem: *kam-patekhle* \"he opened it.\" You'll mostly just need to *recognize* these; producing them fluently comes with time.\n\n*(Khan frames this with the technical apparatus of \"extended ergative alignment\" — skipped; the tables above are what you actually use.)*\n\n---", "src": "khan-guide/sections/04-verbs.md"}, {"id": "kg_04-verbs_4-7-commands-imperative", "unit": "guide", "unitTitle": "4 · Verbs — how the system works", "lessonId": "04-verbs", "lessonTitle": "4.7 Commands (imperative)", "file": "04-verbs", "section": "kg_04-verbs", "sectionTitle": "4 · Verbs — how the system works", "title": "4.7 Commands (imperative)", "md": "Drop the endings entirely — the imperative is the bare stem. Add **-un** when you're telling *more than one* person: *ptukh!* \"open!\" → *ptukhun!* \"open (you all)!\"\n\n**Commands you'll actually use** (singular):\n\n| Assyrian | English | verb |\n|---|---|---|\n| **khul!** | eat! | akhel |\n| **khush!** | go! | azel |\n| **ta!** | come! | ate |\n| **shkul!** | take it! | shakel |\n| **khzi!** | look! | khazze |\n| **tani!** | talk! / tell me! | tane |\n| **hal!** | give it! | yavvel |\n| **vud!** | do it! | aved |\n\nTo say \"**don't**,\" just put **la** in front: *la khul!* \"don't eat!\", *la khush!* \"don't go!\"\n\n---", "src": "khan-guide/sections/04-verbs.md"}, {"id": "kg_04-verbs_4-8-the-participles-needed-for-perfect-p", "unit": "guide", "unitTitle": "4 · Verbs — how the system works", "lessonId": "04-verbs", "lessonTitle": "4.8 The participles (needed for perfect & progressive)", "file": "04-verbs", "section": "kg_04-verbs", "sectionTitle": "4 · Verbs — how the system works", "title": "4.8 The participles (needed for perfect & progressive)", "md": "A **participle** is a verb turned into a describing word — English has the *-ing* kind (\"a **running** tap\") and the *-ed* kind (\"an **opened** door\"). Assyrian has matching ones, and it uses them (plus the copula) to build its richer tenses. Two of them matter here:\n\n**Resultative participle** — the \"-ed / done\" describing word: \"opened / in an opened state.\" It describes the *result* of the action, and it changes for masculine / feminine / plural:\n\n- *ptikha* (m.), *ptekhta* (f.), *ptikhe* (pl.)\n\nIt doubles as an **adjective**: *tarra ptikhele* \"the door is open,\" *miyya rdikhena* \"the water is boiling.\" (This is the same resultative your verb book lists.)\n\n**Active participle** — the \"-er / one who does\" word: \"an opener / one who opens\":\n\n- *patkhana* (m.), *patkhanta* (f.), *patkhane* (pl.)\n\n### Perfect: \"has / had opened\" (resultative + copula)\n\nThe **perfect** is the \"has done\" tense — the action is finished and its result stands (\"I *have opened* it\"). You build it by gluing the **copula** (the \"is/are\" word from Chapter 3) onto the resultative participle. Add the *past* copula instead and you get the **pluperfect** — \"had done,\" one step further back (\"I *had opened* it before you came\"):\n\n| | present perfect (\"has opened\") | past perfect (\"had opened\") |\n|---|---|---|\n| 3ms | **ptikhele** | ptikheva |\n| 3fs | **ptekhtela** | ptekhteva |\n| 3pl | **ptikhena** | ptikheva |\n| 2ms | ptikhevet | ptikhetva |\n| 1ms | ptikheven | ptikhenva |\n| 1pl | ptikhevakh | ptikhekhva |\n\n### Progressive: \"is / was opening\" (progressive stem + copula)\n\nThe **progressive** is the \"in the middle of doing it\" tense — \"I *am opening*,\" \"she *was cooking*.\" Pattern I builds a special progressive stem with a *be-* on the front: **beptakha** (\"in the act of opening\"). Add the copula:\n\n| | present (\"is opening\") | past (\"was opening\") |\n|---|---|---|\n| 3ms | **beptakhele** | beptakheva |\n| 3fs | **beptakhela** | beptakheva |\n| 3pl | **beptakhena** | beptakheva |\n| 2ms | beptakhevet | beptakhetva |\n| 1ms | beptakheven | beptakhenva |\n\n(In Patterns II/III/quad the progressive stem is just the **infinitive** — the plain \"to ___\" form: *bashulele* \"he is cooking,\" *madmukhele* \"he is putting to sleep.\")\n\n### Don't drown in the past tenses — here's what actually matters\n\nAssyrian has several past-ish forms that all sit close together, and Khan lists them all. **You do not need to actively produce all of them.** Start with the two on the left; treat the rest as things to *recognize* when you hear them.\n\n| you want to say… | use | example |\n|---|---|---|\n| **\"I did it\"** (plain past) — your everyday past | past + L-ending (§4.5) | *ptekhli* \"I opened\" |\n| **\"I'm doing it right now\"** | progressive | *beptakheven* \"I'm opening\" |\n| \"I have done it\" (it's done, result matters) | perfect | *ptikheven* \"I have opened\" |\n| \"I used to do it\" (old habit) | present + *-va* | *patekhenva* \"I used to open\" |\n| \"I had (already) done it\" (before something else) | past + *-va* | *ptekhvali* \"I had opened\" |\n\nThe practical rule: **for real conversation, lean on the plain past and the progressive.** The perfect and the two *-va* forms are worth *recognizing* — you'll hear elders use them — but nobody will misunderstand you if you just say *ptekhli* \"I opened.\" The fine shade between \"I opened,\" \"I have opened,\" and \"I had opened\" is one English blurs too; don't let it stall you.\n\n---", "src": "khan-guide/sections/04-verbs.md"}, {"id": "kg_04-verbs_4-9-making-verbs-negative", "unit": "guide", "unitTitle": "4 · Verbs — how the system works", "lessonId": "04-verbs", "lessonTitle": "4.9 Making verbs negative", "file": "04-verbs", "section": "kg_04-verbs", "sectionTitle": "4 · Verbs — how the system works", "title": "4.9 Making verbs negative", "md": "Three tools, depending on the form:\n\n| to negate… | use | example |\n|---|---|---|\n| a plain present or past verb | **la** (in front) | *la patekh* \"he doesn't open\"; *la ptekhle* \"he didn't open\"; *la ptukh!* \"don't open!\" |\n| a habitual (*ki-*) or future (*bet-*) verb | **le** (replaces the particle) | *ki-patekh* → *le patekh* \"he doesn't (habitually) / won't open\" |\n| a perfect or progressive (copula) form | the **negative copula** (le-) in front | *ptikhele* → *lele ptikha* \"he hasn't opened\"; *lele beptakha* \"he isn't opening\" |\n\nSimple version: **la** for ordinary verbs, **le** for the habitual/future, and the **negative copula** for the compound (perfect/progressive) tenses.\n\n### The future, negated — watch what happens to *bet-*\n\nTo make a future negative, you **don't** stick a \"not\" onto *bet-*. You **drop *bet-* entirely and put *le-* in front**:\n\n| positive (future) | negative | English |\n|---|---|---|\n| bet-patekh | **le patekh** | he will open → he won't open |\n| bet-patkhen | **le patkhen** | I will open → I won't open |\n| bet-patkhat | **le patkhat** | you (f.) will open → you won't open |\n\nSo \"I won't open it\" is **le patkhen**, not *bet-* + anything. (The catch: *le patekh* pulls double duty — it's both \"he won't open\" *and* \"he doesn't open (habitually),\" since the negative future and negative habitual land on the same form. Context tells you which; a time word — a \"tomorrow\" for the future, an \"every day\" for the habit — makes it explicit when you need it to be.)\n\n---", "src": "khan-guide/sections/04-verbs.md"}, {"id": "kg_04-verbs_4-23-4-24-there-is-and-to-have-very-high", "unit": "guide", "unitTitle": "4 · Verbs — how the system works", "lessonId": "04-verbs", "lessonTitle": "4.23–4.24 \"There is\" and \"to have\" (very high value)", "file": "04-verbs", "section": "kg_04-verbs", "sectionTitle": "4 · Verbs — how the system works", "title": "4.23–4.24 \"There is\" and \"to have\" (very high value)", "md": "Assyrian has no verb \"to have.\" Instead it uses an **existence word** plus an ending — extremely common in speech.\n\n**\"There is / there are\":** one little word, and it doesn't change for singular vs. plural — *et* covers both \"there is\" and \"there are.\"\n\n| | present | past |\n|---|---|---|\n| positive | **et** (*also* etten) — there is/are | **etva** — there was/were |\n| negative | **let** — there isn't/aren't | **letva** — there wasn't/weren't |\n\n**See it in action** (drop any noun in after the word):\n\n| Assyrian | English |\n|---|---|\n| **et miyya** | there is water |\n| **et lakhma** | there is bread |\n| **et nashe** | there are people |\n| **let miyya** | there's no water |\n| **etva lakhma** | there was bread |\n| **letva miyya** | there was no water |\n\nAnd a real one from the texts, showing *let* with a subject: **bakhtukh litten** — \"your wife isn't here / is missing\" (literally \"your-wife there-isn't\"). On its own, **lit** means \"there's none / it's not to be found.\"\n\n**\"to have\" = \"there is … to me\":** attach the **-l endings** to *et* / *let*:\n\n| Assyrian | English |\n|---|---|\n| **etli** | I have |\n| **etlukh / etlakh** | you have (m. / f.) |\n| **etle** | he has |\n| **etla** | she has |\n| **etlan** | we have |\n| **etlokhun** | you (pl.) have |\n| **etlun** | they have |\n\nAnd the negatives/pasts fall right out: **letli** \"I don't have,\" **etvale** \"he had,\" **letvale** \"he didn't have.\" A few in context:\n\n| Assyrian | English |\n|---|---|\n| **etli tre yale** | I have two kids |\n| **letli zuyze** | I don't have money |\n| **etvale beta gu Urmi** | he had a house in Urmia |\n| **vilalan khamsha yale** | we had five children *(a real corpus line)* |\n\nThis is one of the highest-frequency structures in everyday conversation — worth memorizing cold.\n\n---", "src": "khan-guide/sections/04-verbs.md"}, {"id": "kg_04-verbs_verbs-in-the-wild", "unit": "guide", "unitTitle": "4 · Verbs — how the system works", "lessonId": "04-verbs", "lessonTitle": "Verbs in the wild", "file": "04-verbs", "section": "kg_04-verbs", "sectionTitle": "4 · Verbs — how the system works", "title": "Verbs in the wild", "md": "A few real sentences (from the dictionary corpus) so you can see the pieces working together — different verbs, different subjects, different moods:\n\n| Assyrian | English | what's happening |\n|---|---|---|\n| **khush dmukh** | go to sleep | two imperatives back to back |\n| **shkul!** | here, take it! | imperative of *shakel* |\n| **ta!** | come! | imperative of *ate* |\n| **merre raba spay** | he said, \"very well\" | past (\"he said\" = *merre*) |\n| **lebbu ptekhle** | he was pleased | lit. \"his heart opened\" — past of *patekh* |\n| **dilukh?** | you get it? | past of *yatte* \"know\" (*dile* he knew) |\n| **etli tre yale** | I have two kids | *etli* \"I have\" + *tre yale* \"two children\" |\n\nDon't worry about parsing every piece yet — the point is that the same handful of stems and endings from this chapter are all that's going on, even in fast speech.\n\n---\n\n### Skipped from Khan (logged for completeness)\n\n- **§4.10–4.14 the weak & irregular verb classes** — Khan's ~65-page, class-by-class enumeration of how verbs with weak radicals (∅, y, v) and the irregular verbs (*azel* go, *tane* say, *ate* come, *mayye* bring, *yavvel* give) conjugate. *Reason: this is exactly what the verb reference book delivers per-verb; reproducing it here would duplicate that project. The key irregulars will get a short \"must-know irregulars\" cheat-sheet later if useful.*\n- **§4.1, §4.15 root & template theory** — the formal non-concatenative template mechanics (C1aC2əC3 slots, epenthetics, gemination-for-syllable-weight). *Reason: linguistic machinery; the two-stem model above is the speaker's version.*\n- **§4.16–4.22 the full object-suffix system & \"extended ergative\" excursus** — complete paradigms of direct + indirect object suffix stacking, comparative typology. *Reason: condensed to the recognition-level table in §4.6; full productive command is an advanced goal.*\n- **§4.25 exhaustive pattern-semantics catalogue** — Khan's long lists sorting every verb into unaccusative / agentive / causative sub-types. *Reason: kept the core intuition (I = plain/inchoative, II = agent, III = causative-with-m-); dropped the exhaustive verb lists.*\n- **§4.26 phrasal verbs, plus all sub-dialect variants** (Tabriz -m, Caucasus long forms, Siri -lu 3pl, northern *i-* habitual). *Reason: revisit phrasal verbs at an advanced stage; sub-dialect forms aren't mainstream Urmi.*", "src": "khan-guide/sections/04-verbs.md"}, {"id": "kg_05-nouns_overview", "unit": "guide", "unitTitle": "5 · Nouns — naming things, and making them plural", "lessonId": "05-nouns", "lessonTitle": "Overview", "file": "05-nouns", "section": "kg_05-nouns", "sectionTitle": "5 · Nouns — naming things, and making them plural", "title": "Overview", "md": "*From Khan Ch. 5. Speaking value: **HIGH** — nouns are half of every sentence. The good news: Assyrian nouns don't have cases, and there's no \"the/a\" to juggle. The two things you actually have to learn are (1) a noun's **gender** (is it a \"he\" word or a \"she\" word?) and (2) its **plural**, which isn't fully predictable and just has to be picked up noun by noun. This chapter gives you the patterns and the shortcuts.*\n\n> Grammar terms (*gender, singular, plural, annexation, compound…*) are explained inline the first time they appear and collected in **§0, \"Grammar words in plain English.\"**\n\n---", "src": "khan-guide/sections/05-nouns.md"}, {"id": "kg_05-nouns_5-0-the-map-what-s-in-this-chapter", "unit": "guide", "unitTitle": "5 · Nouns — naming things, and making them plural", "lessonId": "05-nouns", "lessonTitle": "5.0 The map — what's in this chapter", "file": "05-nouns", "section": "kg_05-nouns", "sectionTitle": "5 · Nouns — naming things, and making them plural", "title": "5.0 The map — what's in this chapter", "md": "| topic | the one thing to remember | sample | see |\n|---|---|---|---|\n| **The two endings** | most nouns end in **-a** (usually \"he\") or **-ta** (always \"she\") | *beta* \"house,\" *bakhta* \"woman\" | §5.1 |\n| **Gender** | *-ta* = feminine; *-a* = usually masculine, but a batch of everyday *-a* words are secretly feminine | *ida* \"hand\" is feminine | §5.2 |\n| **What -ta does** | turns a male word female, or picks *one* out of a bunch, or makes a \"little\" version | *kalba* \"dog\" → *kalebta* \"bitch\" | §5.3 |\n| **Plurals** | several possible endings; not predictable — learn each noun's plural with the noun | *beta* → *batе* \"houses\" | §5.4 |\n| **\"X of Y\"** | glue the ending **-et** onto the first noun | *betet malka* \"the house of the king\" | §5.5 |\n| **Compounds** | a few frozen two-word nouns, often \"son/daughter/house of…\" | *bar-nasha* \"person\" | §5.6 |\n\nThe heavy section is **plurals** (§5.4). Everything else is quick.\n\n---", "src": "khan-guide/sections/05-nouns.md"}, {"id": "kg_05-nouns_5-1-the-two-singular-endings-a-and-ta", "unit": "guide", "unitTitle": "5 · Nouns — naming things, and making them plural", "lessonId": "05-nouns", "lessonTitle": "5.1 The two singular endings: **-a** and **-ta**", "file": "05-nouns", "section": "kg_05-nouns", "sectionTitle": "5 · Nouns — naming things, and making them plural", "title": "5.1 The two singular endings: **-a** and **-ta**", "md": "Nearly every Assyrian noun ends, in the singular, in one of two vowels-plus-consonant packages:\n\n- **-a** → *beta* \"house,\" *baba* \"father,\" *ilana* \"tree,\" *susa/suysa* \"horse,\" *kalba* \"dog,\" *malka* \"king\"\n- **-ta** → *bakhta* \"woman,\" *brata* \"girl/daughter,\" *shabta* \"week,\" *urkha* … wait — *urkha* ends in *-a*. That's the catch, and it's why gender is its own section below.\n\nThink of **-a** and **-ta** as the noun's \"singular hat.\" When you make the word plural or bolt a possessive ending onto it (\"my…,\" \"his…\"), that hat comes off and a different ending goes on. So *beta* \"house\" → *beti* \"my house\" → *batе* \"houses\": the *-a* is the removable part.\n\n**Why -a and -ta?** In older Aramaic *-a* marked masculine and *-ta* marked feminine, and that history still mostly holds: *-ta* words are reliably feminine. But over the centuries a number of *-a* words drifted to feminine gender, so *-a* is only a *good guess* at masculine, not a guarantee. That's §5.2.\n\n*(Khan spends ~50 pages, §5.2–5.4, sorting nouns into dozens of shape-patterns — CaCa, CoCa, CCaCa, and so on. That's for historical linguists tracing where each vowel came from; it has no payoff for a speaker, so it's skipped here. You never need to know a noun's \"pattern\" to use it.)*\n\n---", "src": "khan-guide/sections/05-nouns.md"}, {"id": "kg_05-nouns_5-2-gender-is-it-a-he-word-or-a-she-word", "unit": "guide", "unitTitle": "5 · Nouns — naming things, and making them plural", "lessonId": "05-nouns", "lessonTitle": "5.2 Gender — is it a \"he\" word or a \"she\" word?", "file": "05-nouns", "section": "kg_05-nouns", "sectionTitle": "5 · Nouns — naming things, and making them plural", "title": "5.2 Gender — is it a \"he\" word or a \"she\" word?", "md": "Every noun is either **masculine** (\"he\") or **feminine** (\"she\"), and it matters because the verb, the adjective, and the copula all have to agree with it (a woman *ila* \"she is,\" a man *ile* \"he is\"; see Ch. 3). Two rules and one warning:\n\n**Rule 1 — anything ending in *-ta* is feminine.** No exceptions worth worrying about. *bakhta* \"woman,\" *brata* \"girl,\" *shabta* \"week,\" *taverta* \"cow\" — all feminine.\n\n**Rule 2 — most words ending in *-a* are masculine.** *baba* \"father,\" *beta* \"house,\" *malka* \"king,\" *tora* \"ox,\" *ilana* \"tree,\" *susa* \"horse\" — all masculine.\n\n**The warning — a cluster of common *-a* words are feminine anyway.** These you simply memorize, and helpfully they fall into rough groups:\n\n*Body parts that are feminine:* *akla* \"leg/foot,\" *ida* \"hand,\" *kisa* \"belly,\" *kana* \"horn,\" *ayna* \"eye,\" *rukha* \"spirit/breath.\" (But *risha* \"head,\" *lebba* \"heart,\" *nakhira* \"nose\" stay masculine — so it's not *all* body parts.)\n\n*Places and countries:* *mata* \"village,\" *ara* \"land/ground,\" *yama* \"sea,\" *khakla* \"field,\" *shmayya* \"sky,\" and country names like *Iran*, *Amerka*.\n\n*Small animals:* *nuyna* \"fish,\" *yona* \"dove,\" *debba* \"bear,\" *kalma* \"louse,\" *buma* \"owl.\"\n\n*And a scatter of others* with no logic: *urkha* \"road,\" *sepa* \"sword,\" *melkha* \"salt,\" *bushala* \"stew,\" *tina* \"fig,\" *shemsha* \"sun.\"\n\n> **Shortcut for guessing loanwords.** When a borrowed word comes in with no Assyrian *-a/-ta* hat (from Persian, Azeri, Turkish, Kurdish…), the *default guess the language makes is feminine.* Masculine gets assigned mostly to things that are *long* (a pipe, a whip, a skewer), *flat* (a table, a quilt), *material/liquid* (silk, tea, copper, poison), or *big powerful animals* (jackal, wild boar). Everything else — and most abstract borrowings — lands feminine. So a new \"gadget\" word you hear is a decent bet to be feminine.\n\n**Gender in action.** You *hear* a noun's gender in the copula: masculine → *ile* \"he/it is,\" feminine → *ila* \"she/it is\" (Ch. 3). Notice how two nouns with the same *-a* ending split apart:\n\n- *malka ile* — \"it's a king\" (masculine)\n- *susa ile* — \"it's a horse\" (masculine)\n- *lebba ile* — \"it's a heart\" (masculine, even though it's a body part)\n- *ida ila* — \"it's a hand\" (feminine body part → *ila*)\n- *nuyna ila* — \"it's a fish\" (feminine small animal → *ila*)\n- *urkha ila* — \"it's a road\" (feminine, no reason but memory)\n- *bakhta ila* / *brata ila* — \"it's a woman / a girl\" (both feminine)\n\nThe pattern to internalize: *-ta* words always take *ila*; *-a* words *usually* take *ile*, but the memorized feminine ones (*ida, nuyna, urkha*…) take *ila*.\n\n---", "src": "khan-guide/sections/05-nouns.md"}, {"id": "kg_05-nouns_5-3-what-the-feminine-ta-actually-does", "unit": "guide", "unitTitle": "5 · Nouns — naming things, and making them plural", "lessonId": "05-nouns", "lessonTitle": "5.3 What the feminine **-ta** actually does", "file": "05-nouns", "section": "kg_05-nouns", "sectionTitle": "5 · Nouns — naming things, and making them plural", "title": "5.3 What the feminine **-ta** actually does", "md": "Beyond just marking \"she,\" the *-ta* ending is a little machine that does three jobs when you add it to a masculine base. Recognizing these makes a lot of vocabulary click into place.\n\n**Job 1 — the female counterpart.** Add *-ta* (often reshaping the word a bit) to get the female of an animal or person:\n\n| male (base) | female (+ -ta) | |\n|---|---|---|\n| kalba | kalebta | dog → bitch |\n| tora | taverta | ox → cow |\n| diva | divita | wolf → she-wolf |\n| tala | talita | fox → vixen |\n\n**Job 2 — one out of many (the \"singulative\").** Lots of foods and small things live in the plural as a *collective mass* — \"rice,\" \"eggs,\" \"cherries.\" Slap *-ta* on and you pull out **a single one**:\n\n| the bunch (plural) | one of them (+ -ta) | |\n|---|---|---|\n| biyye | bita | eggs → an egg |\n| gilase | gilasta | cherries → a cherry |\n| kertopе | kertopta | potatoes → a potato |\n| purtkalе | purtkalta | oranges → an orange |\n| mashе | mashita | beans → a (single) bean |\n| khettе | khettita | wheat → a grain of wheat |\n\nThis is genuinely useful at the table: the pile is *kertopе*, \"pass me **one** potato\" wants *kertopta*.\n\n**Job 3 — the \"little\" version (diminutive).** Sometimes *-ta* just shrinks the thing:\n\n| base | + -ta = smaller | |\n|---|---|---|\n| sala | salta | basket → small basket |\n| kuka | kukta | pot → little pot |\n| yama | yamta | sea → lake |\n\nSame tool, three uses — female, single-item, or small. Context tells you which. A related quirk: occasionally the *-ta* version is a *figurative* offshoot rather than literally smaller — *lishana* \"tongue\" → *lishanta* \"the reed of a musical instrument,\" *ayna* \"eye\" → the air-hole at the base of an oven. Fun to notice, nothing to drill.\n\n---", "src": "khan-guide/sections/05-nouns.md"}, {"id": "kg_05-nouns_5-4-plurals-the-big-one", "unit": "guide", "unitTitle": "5 · Nouns — naming things, and making them plural", "lessonId": "05-nouns", "lessonTitle": "5.4 Plurals — the big one", "file": "05-nouns", "section": "kg_05-nouns", "sectionTitle": "5 · Nouns — naming things, and making them plural", "title": "5.4 Plurals — the big one", "md": "Here's the honest truth Khan states plainly: **a noun's plural is not predictable from its singular.** There are several plural endings, and you learn which one a given noun takes the same way you learned its gender — as part of the word. The upside is that one ending covers the clear majority, so start there.\n\n### The workhorse: **-е** (by far the most common)\n\nSwap the singular *-a* (or *-ta*) for **-е** and you've made most plurals:\n\n| singular | plural (-е) | |\n|---|---|---|\n| ilana | ilanе | tree → trees |\n| malka | malkе | king → kings |\n| tora | torе | ox → oxen |\n| khmara | khmarе | donkey → donkeys |\n| kalma | kalmе | louse → lice |\n| nuyna | nuynе | fish (sg) → fish (pl) |\n\nWhen *-е* attaches to a *-ta* word, it doubles as the \"collective\" from §5.3: *bita* \"an egg\" → *biyyе* \"eggs,\" *kertopta* \"a potato\" → *kertopе* \"potatoes.\" Same pairing, seen from the plural side.\n\n> **This is also the ending for new/borrowed words.** *-е* is the \"living\" plural — any word the language borrows and needs to pluralize grabs *-е*. So when in real doubt about a plural, *-е* is your best single guess. Just know it won't always be right.\n\n### The other endings you'll hear\n\nYou don't have to *produce* these on demand, but you should **recognize** them as \"just a plural\":\n\n| ending | typical of | example |\n|---|---|---|\n| **-anе** | many inanimate *-a* words | *yuma* → *yumanе* \"days,\" *shemma* → *shemmanе* \"names,\" *karma* → *karmanе* \"vineyards,\" *duka* → *dukanе* \"places\" |\n| **-atе** | feminine words (esp. body parts, places) | *akla* → *aklatе* \"legs,\" *ida* → *idatе* \"hands,\" *urkha* → *urkhatе* \"roads,\" *bakhta* → *bakhtatе* \"women,\" *yama* → *yamatе* \"seas,\" *yemma* → *yemmatе* \"mothers,\" *shabta* → *shabatе* \"weeks\" |\n| **-yatе** | many *-ta* feminines | *susta* → *susyatе* \"mares,\" *skenta* → *skenyatе* \"knives\"; brides & cats add an *-n-*: *kalu* → *kalunyatе* \"brides,\" *katu* → *katunyatе* \"cats\" |\n| **-vatе / -avatе** | houses, villages, and *kinship words* | *mata* → *matvatе* \"villages,\" *pata* → *patvatе* \"faces\"; *baba* → *babavatе* \"fathers,\" *khata* → *khatvatе* \"sisters,\" *akhuna* → *akhunvatе* \"brothers,\" *nara* → *naravatе* \"rivers\" |\n| **reduplication** | a few short words repeat their last sound | *telpa* → *telpapе* \"eyelashes,\" *khuvva* → *khuvvavе* \"snakes\" |\n\nA handy pattern to notice: **family words love -vatе / -avatе.** Father, mother, sister, brother, uncle, aunt, grandfather all pluralize this way. So if you're talking about relatives, reach for that ending first.\n\n### The must-know irregulars\n\nA short list of very common words that break all the rules. Just memorize these — you'll use them constantly:\n\n| singular | plural | |\n|---|---|---|\n| beta | **batе** | house → houses |\n| brata | **bnatе** | girl → girls |\n| bruna | **bnunе** | son → sons |\n| shita | **shennе** | year → years |\n| nata | **natyatе** | ear → ears |\n\n*(beta also has a longer plural betvatе; both are heard.)*\n\n### \"Always plural\" words (plurale tantum)\n\nA handful of words exist **only** in the plural — there's no singular, the same way English has no \"one trouser.\" The big one to know:\n\n- **miyya** \"water\" — grammatically plural, always. *et miyya* \"there is water.\"\n- **khayyе** \"life,\" **rakhmе** \"mercy,\" **avahatе** \"parents.\"\n\n**Plurals in use.** A wider spread of real singular → plural pairs, so the different endings start to feel familiar. Read them as \"one → many\":\n\n| ending | singular | plural | |\n|---|---|---|---|\n| **-е** | gniva | gnivе | eyebrow → eyebrows |\n| **-е** | sada | sadе | witness → witnesses |\n| **-anе** | pumma | pummanе | mouth → mouths |\n| **-anе** | guyda | guydanе | wall → walls |\n| **-atе** | kenna | kennatе | nest → nests |\n| **-atе** | yona | yonatе | dove → doves |\n| **-yatе** | susta | susyatе | mare → mares |\n| **-vatе** | pata | patvatе | face → faces |\n| **-avatе** | nara | naravatе | river → rivers |\n| reduplication | telpa | telpapе | eyelash → eyelashes |\n| irregular | mdita | mdinatе | town → towns *(a hidden -n- pops back)* |\n| irregular | kteta | ktayatе | chicken → chickens |\n\nTwo of these reward a second look: *mdita* \"town\" quietly restores an *-n-* in the plural (*mdinatе*), and *kteta* \"chicken\" stretches back out to *ktayatе*. These little shape-changes are exactly why plurals are learned with the noun rather than derived on the fly.\n\n---", "src": "khan-guide/sections/05-nouns.md"}, {"id": "kg_05-nouns_5-5-the-house-of-the-king-joining-two-no", "unit": "guide", "unitTitle": "5 · Nouns — naming things, and making them plural", "lessonId": "05-nouns", "lessonTitle": "5.5 \"The house **of** the king\" — joining two nouns (annexation)", "file": "05-nouns", "section": "kg_05-nouns", "sectionTitle": "5 · Nouns — naming things, and making them plural", "title": "5.5 \"The house **of** the king\" — joining two nouns (annexation)", "md": "**Annexation** is just the grammar word for gluing one noun to another to show possession or belonging — English does it with \"of\" or \"'s\" (*the king's house*). Assyrian does it with a single ending: **-et** on the **first** (owned) noun.\n\n> **The rule:** *owned-thing* + **-et** + *owner*.\n\n```\nbeta \"house\" + malka \"king\"\n→ betet malka \"the house of the king\"\n```\n\nThe *-et* replaces the *-a* hat on the first noun (*beta* → *betet*). A few more:\n\n- *brat malka* \"the daughter of the king\" (from *bratet malka*, often squeezed down)\n- *shemmet baba* \"father's name\"\n- *urkhet mata* \"the road of the village\"\n\n**Two ways to say it.** You can also detach the particle as a standalone **et-** in front of the owner — same meaning, slightly looser feel, common when you pause:\n\n```\nbeta et-malka = betet malka \"the house of the king\"\n```\n\n**When the owner is a pronoun (\"his,\" \"my\"…),** you normally just use the possessive suffixes from Chapter 2 — *beti* \"my house,\" *betu* \"his house.\" But you can also spell it out with the genitive particle *diyy-* (§2.4), and then the head noun *still* takes *-et*: *betet diyyu* \"his (very own) house,\" a bit more emphatic.\n\n**Everyday contractions.** In fast speech, especially with family words, the *-et* melts away and the two words fuse:\n\n| full | fused | meaning |\n|---|---|---|\n| brunet khata | **brun-khatu** | the son of his sister |\n| bratet malka | **brat-malka** | the daughter of the king |\n| bakhtet tajer | **bakh-tajer** | the merchant's wife |\n\nRecognize the fused versions when you hear them; you can always fall back on the full *-et* form yourself.\n\n---", "src": "khan-guide/sections/05-nouns.md"}, {"id": "kg_05-nouns_5-6-compound-nouns-frozen-two-word-names", "unit": "guide", "unitTitle": "5 · Nouns — naming things, and making them plural", "lessonId": "05-nouns", "lessonTitle": "5.6 Compound nouns — frozen two-word names", "file": "05-nouns", "section": "kg_05-nouns", "sectionTitle": "5 · Nouns — naming things, and making them plural", "title": "5.6 Compound nouns — frozen two-word names", "md": "A few nouns are permanently welded pairs — a leftover \"X of Y\" phrase that hardened into one word with its own meaning. You learn them as single vocabulary items. The most common front pieces are old words for *son of*, *daughter of*, and *house of*:\n\n| compound | literally | means |\n|---|---|---|\n| **bar-nasha** | son of man | a person, a human (pl. *bar-nashе*) |\n| **bra-ida** | daughter of hand | a glove |\n| **bra-kala** | daughter of voice | an echo |\n| **pi-palga** | house of half | the middle |\n| **rish-shita** | head of year | New Year |\n| **bet-yalda** | house of birth | birthday |\n\nTwo things worth knowing. First, when you pluralize a compound, the plural ending goes on the **second** word only: *bet-kuyra* \"grave\" → *bet-kuyravatе* \"graves.\" Second, this is exactly how the **days of the week** are built — e.g. *tlo-shiba* \"Tuesday,\" literally \"three-in-the-week\" (see Ch. 7, numerals).\n\n**More compounds, in use.** A few worked cases show the two rules in action — possessive suffix on the end, plural on the second word:\n\n- *bra-ida* \"glove\" → *bra-idi* \"my glove\" (the *-i* \"my\" lands on the very end; \"hand\" here is generic, never a specific hand)\n- *bar-nasha* \"person\" → *bar-nashе* \"people\" (plural on the second element)\n- *bet-kuyra* \"grave\" → *bet-kuyravatе* \"graves\" (again, plural on the second element)\n- *bra-kala* \"echo\" (literally \"daughter of voice\"), *pi-palga* \"the middle\" (literally \"house of half\"), *rish-shita* \"New Year\" (literally \"head of year\")\n\nOnce you spot the frozen front piece — *bar-* \"son of,\" *bra-* \"daughter of,\" *bet-/pi-* \"house of\" — a whole family of vocabulary stops looking random.\n\n---", "src": "khan-guide/sections/05-nouns.md"}, {"id": "kg_05-nouns_skipped-from-khan-with-why", "unit": "guide", "unitTitle": "5 · Nouns — naming things, and making them plural", "lessonId": "05-nouns", "lessonTitle": "Skipped from Khan (with why)", "file": "05-nouns", "section": "kg_05-nouns", "sectionTitle": "5 · Nouns — naming things, and making them plural", "title": "Skipped from Khan (with why)", "md": "- **5.2–5.4 (the noun shape-patterns: CaCa, CoCa, CCaCa … dozens of them, ~50 pp)** — historical/comparative sorting of nouns by vowel skeleton; zero speaking payoff. You never need a noun's \"pattern\" to speak.\n- **5.9–5.11 (derivational affixes of Aramaic background; loaned suffixes; morphological adaptation of loanwords)** — word-formation and etymology reference; useful to a lexicographer, not a beginner-intermediate speaker. High-frequency results (like *bar-nasha*) are taught directly instead.\n- **5.6–5.8 (minor singular endings -е, -u, and no-ending nouns)** — small closed lists (*lelе* \"night,\" *kalu* \"bride,\" *mendi* \"thing\"); the individual words are picked up as vocabulary rather than as a rule.\n- **5.12.6 (Caucasus gender differences) & the -atе/-áy contraction detail** — sub-dialect variation and phonological bookkeeping; recognize-only.\n- **5.14 fine mechanics (the -et enclitic-vs-inflection debate, stress shifts, the *d-* oblique series *dav/daha/diman*)** — theoretical morphology; the practical *-et* rule and its contractions are what's taught.", "src": "khan-guide/sections/05-nouns.md"}, {"id": "kg_06-adjectives_overview", "unit": "guide", "unitTitle": "6 · Adjectives — describing things", "lessonId": "06-adjectives", "lessonTitle": "Overview", "file": "06-adjectives", "section": "kg_06-adjectives", "sectionTitle": "6 · Adjectives — describing things", "title": "Overview", "md": "*From Khan Ch. 6. Speaking value: **HIGH** — but it's a short, friendly chapter. An adjective (\"big,\" \"black,\" \"new\") does just two things you have to get right: it comes **after** the noun, and it **agrees** with that noun — a \"he\" ending for masculine, a \"she\" ending for feminine, one plural ending for more than one. Once you know a noun's gender (Ch. 5), the adjective almost writes itself. And a big chunk of everyday adjectives — mostly borrowed words — don't change at all, which makes life easier.*\n\n> Grammar terms (*adjective, agreement, masculine/feminine singular, attributive, suffix…*) are explained inline the first time they appear and collected in **§0, \"Grammar words in plain English.\"**\n\n---", "src": "khan-guide/sections/06-adjectives.md"}, {"id": "kg_06-adjectives_6-0-the-map-what-s-in-this-chapter", "unit": "guide", "unitTitle": "6 · Adjectives — describing things", "lessonId": "06-adjectives", "lessonTitle": "6.0 The map — what's in this chapter", "file": "06-adjectives", "section": "kg_06-adjectives", "sectionTitle": "6 · Adjectives — describing things", "title": "6.0 The map — what's in this chapter", "md": "| topic | the one thing to remember | sample | see |\n|---|---|---|---|\n| **Agreement** | adjective goes *after* the noun and matches its gender/number | *beta gura* \"a big house,\" *mata gurta* \"a big village\" | §6.1–6.2 |\n| **-ana** | turns a noun into \"having that quality\" | *hona* \"mind\" → *honana* \"intelligent\" | §6.3 |\n| **-aya** | \"belonging to / from\" — origins, nationalities | *suraya* \"Assyrian,\" *mshikhaya* \"Christian\" | §6.4 |\n| **Invariable ones** | a big set (esp. loanwords) never change form at all | *taza* \"fresh,\" *tambal* \"lazy,\" *kurba* \"near\" | §6.6 |\n| **Compounds** | *maret X* \"owner of,\" *d-la / be-* \"without\" | *maret hona* \"intelligent,\" *d-la khela* \"weak\" | §6.7 |\n| **\"bigger / than\"** | *bush* \"more\" + adjective; *men* \"than\" | *bush gura* \"bigger\" | §6.8 |\n\nThe heavy pattern-sorting in Khan (§6.2's fifteen shape-classes) is skipped — you don't need it to speak.\n\n---", "src": "khan-guide/sections/06-adjectives.md"}, {"id": "kg_06-adjectives_6-1-the-core-rule-adjectives-follow-the-", "unit": "guide", "unitTitle": "6 · Adjectives — describing things", "lessonId": "06-adjectives", "lessonTitle": "6.1 The core rule: adjectives **follow** the noun and **agree** with it", "file": "06-adjectives", "section": "kg_06-adjectives", "sectionTitle": "6 · Adjectives — describing things", "title": "6.1 The core rule: adjectives **follow** the noun and **agree** with it", "md": "Two habits to build, and they're the whole chapter:\n\n**1. Word order — adjective comes second.** English says *a big house*; Assyrian says *house big*: **beta gura**. The noun leads, the describing word trails.\n\n**2. Agreement — the adjective takes an ending to match the noun.** *Agreement* just means the adjective changes its tail to echo whether the noun is masculine, feminine, or plural. The three endings mirror the noun endings you already know:\n\n- masculine singular → **-a** → *gura* \"big\"\n- feminine singular → **-ta** → *gurta* \"big\"\n- plural (either gender) → **-е** → *gurе* \"big\"\n\nSo the single idea \"big\" surfaces as *gura / gurta / gurе* depending on what it's describing.\n\n**Agreement in action.** Watch one adjective flex to fit different nouns (genders from Ch. 5):\n\n- *beta gura* — \"a big house\" (*beta* masculine → *-a*)\n- *mata gurta* — \"a big village\" (*mata* feminine → *-ta*)\n- *batе gurе* — \"big houses\" (plural → *-е*)\n- *kalba kuma* — \"a black dog\" (masculine)\n- *ida surta* — \"a small hand\" (*ida* is a feminine body part → *-ta*)\n- *yonatе khvarе* — \"white doves\" (plural)\n\nHear how *gura* and *gurta* are the *same word*, just dressed for the noun in front of them. That's the reflex to build.\n\n> **Adjectives can moonlight as nouns.** Drop the noun and an adjective stands alone as \"the ___ one\": *sura* \"the small one,\" *kumе* \"the black ones.\" Very common in speech — you don't have to repeat the noun once it's clear.\n\n---", "src": "khan-guide/sections/06-adjectives.md"}, {"id": "kg_06-adjectives_6-2-the-three-endings-up-close", "unit": "guide", "unitTitle": "6 · Adjectives — describing things", "lessonId": "06-adjectives", "lessonTitle": "6.2 The three endings up close", "file": "06-adjectives", "section": "kg_06-adjectives", "sectionTitle": "6 · Adjectives — describing things", "title": "6.2 The three endings up close", "md": "The plural is the easy one: **always -е**, no exceptions worth worrying about. The masculine (**-a**) and feminine (**-ta**) are where a little shape-shifting happens, because adding *-ta* sometimes reshapes the middle of the word. You don't need rules for this — you pick it up per adjective — but here's a spread so the variety looks normal rather than alarming:\n\n| meaning | masculine (-a) | feminine (-ta) | plural (-е) |\n|---|---|---|---|\n| black | kuma | kumta | kumе |\n| small | sura | surta | surе |\n| big | gura | gurta | gurе |\n| new | khata | khatta | khatе |\n| tall / high | rama | ramta | ramе |\n| white | khvara | khvarta | khvarе |\n| open | ptukha | ptukhta | ptukhе |\n| cool | paykha | **pakhta** | paykhе |\n| old | sava | **sota** | savе |\n| alive | khaya | **kheta** | khayе |\n\nThe last three show the reshaping: *paykha* \"cool\" loses its *y* in the feminine (*pakhta*), *sava* \"old\" swings to *sota*, *khaya* \"alive\" to *kheta*. Notice the plural stays regular (*paykhе, savе, khayе*) even when the feminine is irregular — so if in doubt, the **plural -е is your safe, predictable form**.\n\n*(Khan sorts every adjective into fifteen vowel-skeleton patterns — CaCa, CuCa, CCuCa, and so on. That's historical bookkeeping with no speaking payoff; skipped. You never need an adjective's \"pattern\" to use it — just its three living forms.)*\n\n---", "src": "khan-guide/sections/06-adjectives.md"}, {"id": "kg_06-adjectives_6-3-building-adjectives-from-nouns-the-a", "unit": "guide", "unitTitle": "6 · Adjectives — describing things", "lessonId": "06-adjectives", "lessonTitle": "6.3 Building adjectives from nouns: the **-ana** suffix", "file": "06-adjectives", "section": "kg_06-adjectives", "sectionTitle": "6 · Adjectives — describing things", "title": "6.3 Building adjectives from nouns: the **-ana** suffix", "md": "A *suffix* is an ending you bolt on to make a new word. **-ana** is a workhorse: attach it to a noun and you get \"having that thing / full of that quality.\" It's productive — meaning the language freely coins new ones — so recognizing it unlocks a lot of vocabulary at once. (Feminine *-anta*, plural *-anе*, following the normal agreement.)\n\n**-ana in action** (noun → adjective):\n\n- *hona* \"mind\" → **honana** \"intelligent\"\n- *lebba* \"heart\" → **lebbana** \"brave\"\n- *khela* \"power\" → **khelana** \"strong\"\n- *kana* \"horn\" → **kanana** \"horned\"\n- *rakhmе* \"mercy\" → **rakhmana** \"merciful\"\n- *khubba* \"love\" → **khubbana** \"loving\"\n- *shida* \"demon\" → **shidana** \"mad\"\n\nIt also rides on verbs, turning an action into a \"tends-to-do-it\" adjective:\n\n- *akhel* \"eat\" → **akhlana** \"gluttonous\"\n- *bakhе* \"weep\" → **bakhyana** \"weepy, tearful\"\n\nSo when you hear a familiar noun or verb wearing *-ana*, read it as \"-y / full of / prone to.\"\n\n---", "src": "khan-guide/sections/06-adjectives.md"}, {"id": "kg_06-adjectives_6-4-belonging-to-the-aya-suffix", "unit": "guide", "unitTitle": "6 · Adjectives — describing things", "lessonId": "06-adjectives", "lessonTitle": "6.4 \"Belonging to\": the **-aya** suffix", "file": "06-adjectives", "section": "kg_06-adjectives", "sectionTitle": "6 · Adjectives — describing things", "title": "6.4 \"Belonging to\": the **-aya** suffix", "md": "**-aya** makes an adjective of *origin, kind, or belonging* — the equivalent of English *-ish, -ese, -ian, -ly*. It's how you say where someone's from or what group a thing belongs to. (Feminine *-eta*, plural *-ayе*.)\n\n**-aya in action:**\n\n- *alaha* \"God\" → **alahaya** \"godly, pious\"\n- *mshikha* \"Messiah\" → **mshikhaya** \"Christian\"\n- **suraya** \"Assyrian (Christian)\" — the word Assyrians use for themselves\n- **nukhraya** \"foreign, strange\"\n- **kamaya** \"first,\" **kharaya** \"last\"\n- **ullaya** \"upper,\" **takhtaya** \"lower\"\n\nTwo of these earn their keep constantly: **suraya** \"an Assyrian\" (fs *sureta*, pl *surayе*) and **mshikhaya** \"a Christian.\" A close cousin, **-naya**, makes \"approximate\" adjectives, mostly *-ish* colours: *kuma* \"black\" → **kumnaya** \"blackish,\" *smuka* \"red\" → **smuknaya** \"reddish,\" *khvara* \"white\" → **khvarnaya** \"whitish.\"\n\n---", "src": "khan-guide/sections/06-adjectives.md"}, {"id": "kg_06-adjectives_6-5-khina-other-one-useful-irregular", "unit": "guide", "unitTitle": "6 · Adjectives — describing things", "lessonId": "06-adjectives", "lessonTitle": "6.5 *khina* \"other\" — one useful irregular", "file": "06-adjectives", "section": "kg_06-adjectives", "sectionTitle": "6 · Adjectives — describing things", "title": "6.5 *khina* \"other\" — one useful irregular", "md": "The everyday word **khina** \"other, another\" drops its *n* in the feminine:\n\n- **khina** (m) · **khita** (f) · **khinе** (pl)\n\nSo \"another man\" is *nasha khina*, \"another woman\" *bakhta khita*, \"other people\" *nashе khinе*. Worth memorizing because you'll reach for \"other\" often.\n\n---", "src": "khan-guide/sections/06-adjectives.md"}, {"id": "kg_06-adjectives_6-6-the-easy-ones-invariable-adjectives-", "unit": "guide", "unitTitle": "6 · Adjectives — describing things", "lessonId": "06-adjectives", "lessonTitle": "6.6 The easy ones: **invariable** adjectives (no agreement at all)", "file": "06-adjectives", "section": "kg_06-adjectives", "sectionTitle": "6 · Adjectives — describing things", "title": "6.6 The easy ones: **invariable** adjectives (no agreement at all)", "md": "Here's the relief: a large group of adjectives **never change** — same word for a man, a woman, or a crowd. *Invariable* just means \"one fixed form, always.\" Two groups:\n\n**A few native (Aramaic) ones**, mostly words that started life as nouns:\n\n| adjective | meaning | m / f / pl all the same |\n|---|---|---|\n| kurba | near | *beta kurba* · *mata kurba* · *matvatе kurba* |\n| kherba | bad | *urza kherba* · *bakhta kherba* · *nashе kherba* |\n| rekhka | distant | *beta rekhka* · *mata rekhka* |\n| amku | deep | *yama amku* \"a deep sea\" · *miyya amku* \"deep water\" |\n\n**And — the big one — most loanwords.** When an adjective is borrowed (from Persian, Azeri, Kurdish, Arabic…) it usually just sits there unchanged. Since a lot of common descriptive words are borrowed, this is a real shortcut:\n\n- **taza** \"fresh, new\" · **tambal** \"lazy\" · **arzan** \"cheap\" · **hazer** \"ready\"\n- **ashkara** \"clear, obvious\" · **duz** \"straight, right\" · **narahat** \"uncomfortable\"\n\nYou can use these with *any* noun and never touch the ending. When you learn a new descriptive word and it sounds Persian/Azeri/Kurdish, a safe first guess is that it's invariable.\n\n*(Khan also lists \"partly adapted\" loans that take a plural -е but keep one form for m/f — a middle case. For speaking, treat borrowed adjectives as invariable and you'll rarely be wrong; the plural -е will feel natural if it comes.)*\n\n---", "src": "khan-guide/sections/06-adjectives.md"}, {"id": "kg_06-adjectives_6-7-compound-adjectives-owner-of-and-wit", "unit": "guide", "unitTitle": "6 · Adjectives — describing things", "lessonId": "06-adjectives", "lessonTitle": "6.7 Compound adjectives: \"owner of…\" and \"without…\"", "file": "06-adjectives", "section": "kg_06-adjectives", "sectionTitle": "6 · Adjectives — describing things", "title": "6.7 Compound adjectives: \"owner of…\" and \"without…\"", "md": "Assyrian builds a lot of descriptions out of a little front-word plus a noun. Three are worth having ready:\n\n**maret + noun** = literally \"owner of ___,\" i.e. \"having ___.\" The *maret* part is **invariable** — it doesn't agree, even though the noun after it can be anything:\n\n- *maret hona* \"intelligent\" (owner of mind)\n- *maret shemma* \"famous\" (owner of a name)\n- *maret shennе* \"old\" (owner of years)\n- *maret gnaha* \"guilty\" (owner of a fault)\n\nAnd because *maret* never flexes: *kha nasha maret hona* \"an intelligent man,\" *kha bakhta maret hona* \"an intelligent woman\" — same *maret hona* both times.\n\n**d-la + noun** = \"without ___,\" a native way to say \"-less\":\n\n- *d-la hona* \"foolish\" (without a mind)\n- *d-la gnaha* \"innocent\" (without fault)\n- *d-la khela* \"weak\" (without strength)\n- *d-la zuyze* \"penniless\" (without money)\n\n**be- + noun** = also \"without ___,\" borrowed from Kurdish and just as common:\n\n- *be-hona* \"senseless,\" *be-rakhme* \"merciless,\" *be-khela* \"powerless,\" *be-chara* \"helpless\"\n\n*d-la* and *be-* overlap heavily — you'll hear both for the same idea (*be-hona* ≈ *d-la hona*). Either is fine.\n\n---", "src": "khan-guide/sections/06-adjectives.md"}, {"id": "kg_06-adjectives_6-8-comparing-things-bigger-than-the-big", "unit": "guide", "unitTitle": "6 · Adjectives — describing things", "lessonId": "06-adjectives", "lessonTitle": "6.8 Comparing things: \"bigger,\" \"than,\" \"the biggest\"", "file": "06-adjectives", "section": "kg_06-adjectives", "sectionTitle": "6 · Adjectives — describing things", "title": "6.8 Comparing things: \"bigger,\" \"than,\" \"the biggest\"", "md": "Assyrian doesn't reshape the adjective for comparison the way English adds *-er*. Instead it puts **bush** \"more\" in front:\n\n- *gura* \"big\" → **bush gura** \"bigger\"\n- *rama* \"tall\" → **bush rama** \"taller\"\n- and you can pile on *raba* \"very\": *raba bush …* \"much more …\"\n\nTo add \"than,\" use **men** \"than/from\" (the preposition from §8.4) after the adjective. For \"the most / the ___-est,\" *bush* again carries the load, with context or *kulle* \"all\" (\"the biggest **of all**\") doing the superlative work. The full mechanics — where *men* sits, how the superlative is framed — live in the **Syntax** chapter; for now, *bush + adjective* gets you comfortably through most comparisons.\n\n---", "src": "khan-guide/sections/06-adjectives.md"}, {"id": "kg_06-adjectives_skipped-from-khan-with-why", "unit": "guide", "unitTitle": "6 · Adjectives — describing things", "lessonId": "06-adjectives", "lessonTitle": "Skipped from Khan (with why)", "file": "06-adjectives", "section": "kg_06-adjectives", "sectionTitle": "6 · Adjectives — describing things", "title": "Skipped from Khan (with why)", "md": "- **6.2's fifteen shape-patterns (CaCa, CuCa, CCuCa, CaCiCa…)** — historical vowel-skeleton sorting of adjectives; no speaking payoff. The living three-form system (ms -a / fs -ta / pl -е) is taught instead.\n- **6.9–6.11 fine loan-adaptation classes (fully adapted vs. partly adapted vs. unadapted)** — etymology and degree-of-integration detail for lexicographers; folded into the practical rule \"treat borrowed adjectives as invariable\" in §6.6.\n- **Derivational back-history of the affixes** (*-aya < attributive *-āyā*, participle origins of some *-ana* forms, etc.) — word-formation history, not needed to use the endings.", "src": "khan-guide/sections/06-adjectives.md"}, {"id": "kg_07-numerals_overview", "unit": "guide", "unitTitle": "7 · Numerals — counting, dates, \"the second one\"", "lessonId": "07-numerals", "lessonTitle": "Overview", "file": "07-numerals", "section": "kg_07-numerals", "sectionTitle": "7 · Numerals — counting, dates, \"the second one\"", "title": "Overview", "md": "*From Khan Ch. 7. Speaking value: **HIGH** — and this is the easiest chapter in the guide. Here is the good news up front: unlike nouns and adjectives, the numbers **do not change for gender**. \"Three\" is *tla* whether you're counting men or women, houses or days. You learn one form of each number and you're done. On top of the raw numbers, this chapter gives you the things you actually reach for in conversation — how to build bigger numbers, how to say \"first / second / third,\" \"half\" and \"quarter,\" and the full set of **days, seasons, and months**. The day-names hide a lovely trick: the numbers are sitting right inside them.*\n\n> Grammar terms (*cardinal, ordinal, annexation, pronominal suffix, invariable…*) are explained inline the first time they appear and collected in **§0, \"Grammar words in plain English.\"**\n\n---", "src": "khan-guide/sections/07-numerals.md"}, {"id": "kg_07-numerals_7-0-the-map-what-s-in-this-chapter", "unit": "guide", "unitTitle": "7 · Numerals — counting, dates, \"the second one\"", "lessonId": "07-numerals", "lessonTitle": "7.0 The map — what's in this chapter", "file": "07-numerals", "section": "kg_07-numerals", "sectionTitle": "7 · Numerals — counting, dates, \"the second one\"", "title": "7.0 The map — what's in this chapter", "md": "| topic | the one thing to remember | sample | see |\n|---|---|---|---|\n| **1–10** | the core ten; memorize these and everything else is built on them | *kha, tre, tla…* | §7.1 |\n| **11–19** | number + *-sar* (\"-teen\") | *khaddessar* \"11\" | §7.2 |\n| **Tens** | number + *-i* | *esri* \"20,\" *tlay* \"30\" | §7.3 |\n| **Hundreds / thousands** | *-emma* \"hundred,\" *alpa* \"thousand\" | *emma* \"100,\" *alpa* \"1000\" | §7.4 |\n| **Building big numbers** | biggest first; glue hundreds/thousands on with *-o-* | *emmo esri tla* \"123\" | §7.5 |\n| **Ordinals** | \"first\" is a real word (*kamaya*); \"second\" onward = *noun + et + number* | *nashet tre* \"the second man\" | §7.6 |\n| **Fractions** | only \"half\" (*palga*) and \"quarter\" (*charak*) have their own words | *kha-palge* \"one and a half\" | §7.7 |\n| **Days of the week** | the number is hidden inside the name | *tlo-shiba* \"Tuesday\" | §7.8 |\n| **Seasons & months** | fixed vocabulary lists | *keta* \"summer,\" *nisan* \"April\" | §7.9–7.10 |\n\n*Cardinal* just means a counting number (one, two, three). An *ordinal* is a ranking number (first, second, third). We'll do the cardinals first because everything else leans on them.\n\nThe historical detective-work in Khan (where each number came from, why some carry the throaty \"heavy\" quality) is skipped — it doesn't change how you say them.\n\n---", "src": "khan-guide/sections/07-numerals.md"}, {"id": "kg_07-numerals_7-1-the-core-numbers-1-10", "unit": "guide", "unitTitle": "7 · Numerals — counting, dates, \"the second one\"", "lessonId": "07-numerals", "lessonTitle": "7.1 The core numbers 1–10", "file": "07-numerals", "section": "kg_07-numerals", "sectionTitle": "7 · Numerals — counting, dates, \"the second one\"", "title": "7.1 The core numbers 1–10", "md": "These are the foundation. **They never inflect** — no masculine/feminine forms, no plural, just one shape each:\n\n| | Assyrian | | Assyrian |\n|---|---|---|---|\n| 0 | sipar | 6 | eshta |\n| 1 | kha | 7 | shavva |\n| 2 | tre | 8 | tmanya |\n| 3 | tla | 9 | echcha |\n| 4 | arpa | 10 | esra |\n| 5 | khamsha | | |\n\nA few notes that pay off later:\n\n- **kha \"one\" doubles as \"a.\"** Just like English *one* and *a* are cousins, *kha* is also the everyday indefinite article. *kha nasha* = \"a man / one man,\" *kha bakhta* = \"a woman.\" You met this back in the nouns chapter — now you know it's simply the number 1.\n- **tla, arpa, eshta, shavva, echcha, esra** carry the heavy/throaty quality in careful speech (Khan writes them with a *+*). You don't need to mark it in writing; it just makes the vowel sound a little deeper and further back in the mouth. It never changes the meaning.\n- **The counted noun goes plural, and the number comes first:** *tla bate* \"three houses,\" *arpa nashe* \"four men.\" (Fuller word-order details live in the Syntax chapter, §9 — for now: number, then plural noun.)\n\n---", "src": "khan-guide/sections/07-numerals.md"}, {"id": "kg_07-numerals_7-2-the-teens-11-19", "unit": "guide", "unitTitle": "7 · Numerals — counting, dates, \"the second one\"", "lessonId": "07-numerals", "lessonTitle": "7.2 The \"-teens\": 11–19", "file": "07-numerals", "section": "kg_07-numerals", "sectionTitle": "7 · Numerals — counting, dates, \"the second one\"", "title": "7.2 The \"-teens\": 11–19", "md": "Take a unit number and bolt **-sar** onto the end (it's the old word for \"ten,\" the same way English \"-teen\" is a worn-down \"ten\"):\n\n| | Assyrian | | Assyrian |\n|---|---|---|---|\n| 11 | khaddessar | 16 | eshtasar |\n| 12 | taryessar | 17 | shavvasar |\n| 13 | taltasar | 18 | tmanessar |\n| 14 | arbasar | 19 | echchasar |\n| 15 | khamshasar | | |\n\nYou can hear the unit number inside most of them — *khamsha* → *khamshasar*, *eshta* → *eshtasar*, *shavva* → *shavvasar*. A couple got reshaped over time (*tre* → *taryessar*, *tla* → *taltasar*), so those two are worth an extra look. Like the small numbers, the teens are **invariable** — one form, no gender.\n\n---", "src": "khan-guide/sections/07-numerals.md"}, {"id": "kg_07-numerals_7-3-the-tens-20-90", "unit": "guide", "unitTitle": "7 · Numerals — counting, dates, \"the second one\"", "lessonId": "07-numerals", "lessonTitle": "7.3 The tens: 20–90", "file": "07-numerals", "section": "kg_07-numerals", "sectionTitle": "7 · Numerals — counting, dates, \"the second one\"", "title": "7.3 The tens: 20–90", "md": "Now a different ending: **-i** turns a unit into its \"ten.\" Very regular:\n\n| | Assyrian | | Assyrian |\n|---|---|---|---|\n| 20 | esri | 60 | eshti |\n| 30 | tlay | 70 | shavvi |\n| 40 | arpi | 80 | tmani |\n| 50 | khamshi | 90 | echchi |\n\nAgain the unit number is doing the heavy lifting: *khamsha* \"5\" → *khamshi* \"50,\" *eshta* \"6\" → *eshti* \"60,\" *shavva* \"7\" → *shavvi* \"70.\" Only \"20\" (*esri*) and \"30\" (*tlay*) drift a bit from their units. All invariable.\n\n---", "src": "khan-guide/sections/07-numerals.md"}, {"id": "kg_07-numerals_7-4-hundreds-and-thousands", "unit": "guide", "unitTitle": "7 · Numerals — counting, dates, \"the second one\"", "lessonId": "07-numerals", "lessonTitle": "7.4 Hundreds and thousands", "file": "07-numerals", "section": "kg_07-numerals", "sectionTitle": "7 · Numerals — counting, dates, \"the second one\"", "title": "7.4 Hundreds and thousands", "md": "**Hundred is -emma**, fused onto the number:\n\n| | Assyrian | | Assyrian |\n|---|---|---|---|\n| 100 | emma | 400 | arbemma / arpamma |\n| 200 | tremma | 500 | khamshemma |\n| 300 | tlemma | … | (and so on) |\n\nNotice *emma* (100), *tremma* (200), *tlemma* (300) — the unit number is welded to the front. You'll hear small variations in the middle (*arbemma* ~ *arpamma* for 400); both are fine.\n\n**Thousand is a separate word, *alpa*.** Unlike the hundreds, it stays independent — you say the number, then *alpa(-)*:\n\n| | Assyrian |\n|---|---|\n| 1,000 | alpa |\n| 2,000 | tre-alpe |\n| 3,000 | tla-alpe |\n| 4,000 | arpa-alpe |\n| 5,000 | khamsha-alpe |\n\nBecause *alpa* behaves like a normal noun, it even takes a plural (*-e*: *tre-alpe* \"two thousand,\" literally \"two thousands\"), which the hundreds never do.\n\n> **Numbers as things.** When a number stands on its own as \"a bunch of them,\" it can go plural like a noun: *khaye* \"ones,\" *treye* \"twos,\" *esriyye* \"the twenties,\" *emmaye* \"hundreds.\" And a number used all by itself as a noun (\"I'll take **three**\") is treated as **feminine**. Minor point — file it under \"recognize it,\" not \"drill it.\"\n\n---", "src": "khan-guide/sections/07-numerals.md"}, {"id": "kg_07-numerals_7-5-building-bigger-numbers", "unit": "guide", "unitTitle": "7 · Numerals — counting, dates, \"the second one\"", "lessonId": "07-numerals", "lessonTitle": "7.5 Building bigger numbers", "file": "07-numerals", "section": "kg_07-numerals", "sectionTitle": "7 · Numerals — counting, dates, \"the second one\"", "title": "7.5 Building bigger numbers", "md": "Two simple habits:\n\n**1. Biggest piece first, then descend** — same order as English. Tens and units just sit side by side with **no \"and\" between them**:\n\n- *esri kha* — 21 (\"twenty one\")\n- *arpi tre* — 42 (\"forty two\")\n- *khamshi tla* — 53 (\"fifty three\")\n\n**2. Glue hundreds and thousands onto what follows with a linking *-o-*.** This *-o-* is a squeezed-together \"and\" (*u*): the *-a* of the big word and the *u* melt into a single *o* sound.\n\n- *emmo esri tla* — 123 (\"hundred-and twenty three\")\n- *alpo echchemmo shavvi kha* — 1971 (\"thousand-and nine-hundred-and seventy one\")\n\nWhen the thousands are plural, that linking sound just disappears and the pieces run on:\n\n- *tre-alpe taltasar* — 2013 (\"two-thousand thirteen\")\n\n**Big numbers in use.** Watch the machine run:\n\n- *emmo khamshi* — 150\n- *tremmo esri* — 220\n- *tla-alpe emmo esri kha* — 3,121\n- *alpo khamshemmo tmani* — 1,580\n\nSay the parts left to right and let the *-o-* do the joining. That's the whole system.\n\n---", "src": "khan-guide/sections/07-numerals.md"}, {"id": "kg_07-numerals_7-6-ordinals-first-second-third", "unit": "guide", "unitTitle": "7 · Numerals — counting, dates, \"the second one\"", "lessonId": "07-numerals", "lessonTitle": "7.6 Ordinals — first, second, third", "file": "07-numerals", "section": "kg_07-numerals", "sectionTitle": "7 · Numerals — counting, dates, \"the second one\"", "title": "7.6 Ordinals — first, second, third", "md": "An *ordinal* is a ranking word (\"first, second, third\"). Assyrian handles them in **two different ways**, and the split is easy: \"first\" is special, everything else follows one formula.\n\n**\"First\" is its own adjective** — and it agrees for gender like any adjective (Ch. 6):\n\n| | form |\n|---|---|\n| first (masc.) | kamaya |\n| first (fem.) | kameta |\n| first (plural) | kamaye |\n\nIt sits after the noun, the normal adjective slot:\n\n- *nasha kamaya* — \"the first man\"\n- *bakhta kameta* — \"the first woman\"\n- *bakhtate kamaye* — \"the first women\"\n\n*(One quirk: unlike most words, the stress lands on the **first** syllable — KA-maya. And the feminine *kameta* moonlights as an abstract noun \"the state of being first,\" which is how you get *gahet kameta* \"the first time\" and *plashet kameta* \"the First World War\" — literally \"the war of first-ness.\")*\n\n**Every other ordinal = noun + *et* + the plain counting number.** There is no separate word for \"second,\" \"third,\" \"fourth\" — you just annex the cardinal onto the noun with the little linker **-et** (\"of\") you met in the nouns chapter (§5.14). Literally \"the man of two\" = \"the second man\":\n\n| | Assyrian | literally |\n|---|---|---|\n| the second man | nashet tre | \"man-of two\" |\n| the second woman | bakhtet tre | \"woman-of two\" |\n| the third man | nashet tla | \"man-of three\" |\n| the fourth man | nashet arpa | \"man-of four\" |\n| the fifth man | nashet khamsha | \"man-of five\" |\n\nWith \"second\" and \"third\" you'll often hear an extra **d-** clipped onto the number: *nashet d-tre*, *nashet d-tla* — same meaning, just a common variant.\n\n**Ordinals in use.** The pattern flexing across nouns and genders:\n\n- *ktavet tla* — \"the third book\"\n- *shitet arpa* — \"the fourth year\"\n- *bakhtatet tre* — \"the second women\"\n- *nasha kamaya* vs. *nashet tre* — \"the first man\" vs. \"the second man\" (see how only \"first\" gets the special word; \"second\" falls back to the *et*-formula)\n\n---", "src": "khan-guide/sections/07-numerals.md"}, {"id": "kg_07-numerals_7-7-fractions", "unit": "guide", "unitTitle": "7 · Numerals — counting, dates, \"the second one\"", "lessonId": "07-numerals", "lessonTitle": "7.7 Fractions", "file": "07-numerals", "section": "kg_07-numerals", "sectionTitle": "7 · Numerals — counting, dates, \"the second one\"", "title": "7.7 Fractions", "md": "Only two fractions have their own dedicated words:\n\n- **palga** — \"a half\" (also \"the middle\")\n- **charak** — \"a quarter\"\n\nEverything else is built from the counting numbers. The handy fixed expressions:\n\n- *kha-palge* — \"one and a half\"\n- *tla-charage* — \"three quarters\"\n\nFor thirds, fifths, and so on, Assyrian uses a little phrase *khamen-* (\"one out of…\") plus the number:\n\n- *khamen-tla* — \"a third\" (\"one-of three\")\n- *khamen-khamsha* — \"a fifth\" (\"one-of five\")\n\nAdd a possessive ending to say \"…of it\":\n\n- *khamen-tlayu* — \"a third of it\"\n- *khamen-khamshu* — \"a fifth of it\"\n\nInterestingly, for \"half of it\" and \"a quarter of it,\" speakers usually **prefer this same counting-phrase** over *palga* / *charak*:\n\n- *khamen-treyu* — \"half of it\" (\"one-of-two of it\")\n- *khamen-arpu* — \"a quarter of it\" (\"one-of-four of it\")\n\nSo *palga* and *charak* are your everyday \"a half / a quarter,\" but once you're carving up a specific thing (\"half **of it**\"), the number-phrase takes over.\n\n---", "src": "khan-guide/sections/07-numerals.md"}, {"id": "kg_07-numerals_7-8-days-of-the-week", "unit": "guide", "unitTitle": "7 · Numerals — counting, dates, \"the second one\"", "lessonId": "07-numerals", "lessonTitle": "7.8 Days of the week", "file": "07-numerals", "section": "kg_07-numerals", "sectionTitle": "7 · Numerals — counting, dates, \"the second one\"", "title": "7.8 Days of the week", "md": "Here's the trick that makes these easy: **the number is hiding inside the name.** The old logic was \"first-in-week, second-in-week, third-in-week…\" and the counting numbers are still visible:\n\n| day | Assyrian | the number inside |\n|---|---|---|\n| Sunday | khoshiba | (kha \"1\" — the first) |\n| Monday | tro-shiba | tre \"2\" |\n| Tuesday | tlo-shiba | tla \"3\" |\n| Wednesday | arpo-shiba | arpa \"4\" |\n| Thursday | khamsho-shiba | khamsha \"5\" |\n| Friday | ruyta | (its own word) |\n| Saturday | shabta | (its own word — the Sabbath) |\n\nSo once you've got your numbers, five of the seven days come almost free: hear the *tre / tla / arpa / khamsha* at the front and you know it's Monday through Thursday. Only **Friday** (*ruyta*) and **Saturday** (*shabta*) break the pattern — and *shabta* is simply \"the Sabbath,\" which also gives *-shiba* (\"in-the-week\") its name.\n\nEach day pluralizes normally when you mean \"on Sundays / Mondays\": *khoshibane*, *tro-shibane*, and so on.\n\n---", "src": "khan-guide/sections/07-numerals.md"}, {"id": "kg_07-numerals_7-9-seasons", "unit": "guide", "unitTitle": "7 · Numerals — counting, dates, \"the second one\"", "lessonId": "07-numerals", "lessonTitle": "7.9 Seasons", "file": "07-numerals", "section": "kg_07-numerals", "sectionTitle": "7 · Numerals — counting, dates, \"the second one\"", "title": "7.9 Seasons", "md": "Four words, all treated as masculine:\n\n| season | Assyrian |\n|---|---|\n| winter | setva |\n| spring | bi-nisane |\n| summer | keta |\n| autumn | chiriyye |\n\n*bi-nisane* literally leans on *nisan* (April) — spring is \"the Nisan-time.\" Sometimes shortened to just *nisane*. *chiriyye* (autumn) is likewise tied to the autumn months below (*chiri*).\n\n**To say \"in summer / in winter,\"** put *b-* (\"in\") on the front: *b-keta* \"in summer,\" *b-setva* \"in winter.\"\n\n---", "src": "khan-guide/sections/07-numerals.md"}, {"id": "kg_07-numerals_7-10-the-months", "unit": "guide", "unitTitle": "7 · Numerals — counting, dates, \"the second one\"", "lessonId": "07-numerals", "lessonTitle": "7.10 The months", "file": "07-numerals", "section": "kg_07-numerals", "sectionTitle": "7 · Numerals — counting, dates, \"the second one\"", "title": "7.10 The months", "md": "Assyrian uses the traditional names (shared with the old Syriac/Babylonian calendar). All masculine:\n\n| month | Assyrian |\n|---|---|\n| January | kanun-kharaya |\n| February | eshvat |\n| March | adar |\n| April | nisan |\n| May | yar |\n| June | khziran |\n| July | tamuz |\n| August | tabbakh |\n| September | ilul |\n| October | chiri-kamaya |\n| November | chiri-kharaya |\n| December | kanun-kamaya |\n\n**A pattern worth spotting** (and it ties straight back to the ordinals in §7.6): two month-names come in \"first / latter\" pairs using the very words *kamaya* \"first\" and *kharaya* \"latter/last\":\n\n- *chiri-kamaya* (Oct) = \"**first** Chiri\" / *chiri-kharaya* (Nov) = \"**latter** Chiri\"\n- *kanun-kamaya* (Dec) = \"**first** Kanun\" / *kanun-kharaya* (Jan) = \"**latter** Kanun\"\n\nSo four of the twelve months are just two base names (*chiri*, *kanun*) split into a \"first\" and a \"latter\" half of the year. Recognize *kamaya* / *kharaya* and those four sort themselves out.\n\n---", "src": "khan-guide/sections/07-numerals.md"}, {"id": "kg_07-numerals_skipped-from-khan-ch-7", "unit": "guide", "unitTitle": "7 · Numerals — counting, dates, \"the second one\"", "lessonId": "07-numerals", "lessonTitle": "Skipped from Khan (Ch. 7)", "file": "07-numerals", "section": "kg_07-numerals", "sectionTitle": "7 · Numerals — counting, dates, \"the second one\"", "title": "Skipped from Khan (Ch. 7)", "md": "- **All the historical derivations** (§7.1.1–7.1.5: where each number came from, the *\\*tlāṯā* etymologies, why *-emma* takes the heavy quality after some numbers, the *\\*s* gemination in the teens). Interesting for a linguist, zero payoff for speaking — the forms are what you use.\n- **Cardinals with pronominal suffixes** (§7.1.7: *turventan* \"the two of us,\" *khamshuntan* \"the five of us,\" *kulluntan* \"all of us,\" *khamennan* \"one of us\"). A real and useful little set, but a secondary, recognize-it-later pattern. Flagged here so you know the compact forms exist if you hear them — no need to drill them to hold a conversation.", "src": "khan-guide/sections/07-numerals.md"}, {"id": "kg_08-particles_overview", "unit": "guide", "unitTitle": "8 · Particles — the little connecting words", "lessonId": "08-particles", "lessonTitle": "Overview", "file": "08-particles", "section": "kg_08-particles", "sectionTitle": "8 · Particles — the little connecting words", "title": "Overview", "md": "*From Khan Ch. 8. Speaking value: **HIGH** — this chapter is where your sentences get their glue: here / there, now / tomorrow, on / under / with / from, and / but / because. Almost none of these change form (a handful of prepositions do), so most of it is just vocabulary you can start using today.*\n\nA **particle** is any small helper word that isn't a noun, verb, adjective, or pronoun — words like *here, now, well, all, on, from, and, but, if.* Assyrian lumps them together, but for speaking they split into four practical buckets:\n\n> Grammar terms (*preposition, adverb, quantifier, enclitic…*) are explained inline the first time they appear and collected in **§0, \"Grammar words in plain English.\"**\n\n---", "src": "khan-guide/sections/08-particles.md"}, {"id": "kg_08-particles_8-0-the-map-what-s-in-this-chapter", "unit": "guide", "unitTitle": "8 · Particles — the little connecting words", "lessonId": "08-particles", "lessonTitle": "8.0 The map — what's in this chapter", "file": "08-particles", "section": "kg_08-particles", "sectionTitle": "8 · Particles — the little connecting words", "title": "8.0 The map — what's in this chapter", "md": "| bucket | what it does | sample | see |\n|---|---|---|---|\n| **Adverbs** | *where / when / how* something happens | *lakhkha* \"here,\" *adiyya* \"now,\" *jalde* \"quickly\" | §8.2 |\n| **Quantifiers** | *how much / how many* | *kulle* \"all,\" *raba* \"much,\" *hech* \"none\" | §8.3 |\n| **Prepositions** | glue a noun to the sentence — *on / to / from / in…* | *al-kursi* \"on the chair,\" *ka-babi* \"to my father\" | §8.4 |\n| **Connectives & conjunctions** | join words and clauses — *and / but / because / if* | *u* \"and,\" *bas* \"but,\" *en* \"if\" | §8.6 |\n\nTwo small extra buckets round it out: a few **predicative particles** that behave a little like verbs (*bassa* \"that's enough,\" §8.5), and two **enclitic** tag-words for \"also / too\" (§8.6.2).\n\nThe one bucket with real machinery is **prepositions** (§8.4) — some of them take endings. Everything else is plug-and-play vocabulary.\n\n---", "src": "khan-guide/sections/08-particles.md"}, {"id": "kg_08-particles_8-1-what-counts-as-a-particle", "unit": "guide", "unitTitle": "8 · Particles — the little connecting words", "lessonId": "08-particles", "lessonTitle": "8.1 What counts as a particle", "file": "08-particles", "section": "kg_08-particles", "sectionTitle": "8 · Particles — the little connecting words", "title": "8.1 What counts as a particle", "md": "Nothing to memorize here — just the lay of the land. Most particles never change shape. The exceptions are the **prepositions**, which can take a pronoun ending (\"to *him*,\" \"from *me*\"), and a small set of predicative particles in §8.5. A note on origins: a large share of the connective words (*if, but, because, only, of course*) are borrowed from Persian, Kurdish, Azeri, or Arabic — so if one sounds familiar from another regional language, that's why.\n\n---", "src": "khan-guide/sections/08-particles.md"}, {"id": "kg_08-particles_8-2-adverbs-where-when-how", "unit": "guide", "unitTitle": "8 · Particles — the little connecting words", "lessonId": "08-particles", "lessonTitle": "8.2 Adverbs — where, when, how", "file": "08-particles", "section": "kg_08-particles", "sectionTitle": "8 · Particles — the little connecting words", "title": "8.2 Adverbs — where, when, how", "md": "An **adverb** answers *where? when?* or *how?* about an action. Assyrian doesn't build them from adjectives with a tidy ending the way English adds *-ly*; instead there's just a fixed stock of adverb words to learn. Here are the useful ones, grouped.\n\n### 8.2.1 Place — \"here, there, up, down, in, out\"\n\n| Assyrian | English | example |\n|---|---|---|\n| lakhkha, akhkha | here | *lakhkha ile* — he's here |\n| lakhkhane | around here, nearby | *lakhkhane ina* — they're nearby |\n| m-akhkha | from here | *khush m-akhkha* — go away from here |\n| tamma | there (nearish) | *tamma ile* — he's there |\n| tammo | over there (far) | *tammo ile* — he's over there |\n| tama | there (out of sight) | *tama ila* — she's there |\n| tammane | around there | *tammane ina* — they're around there |\n| ullul | above, up | *ullul ile* — he's upstairs |\n| al-ullul | upwards | *khush al-ullul* — go up |\n| eltekh, ultukh | below, underneath | *eltekh ila* — she's downstairs |\n| khut | underneath | *khut ile* — it's underneath |\n| al-eltekh | downwards | *khush al-eltekh* — go down |\n| vaddar, al-vaddar | outside | *vaddar ile* — he's outside |\n| gavay | inside | *gavay ila* — she's inside |\n| baray | behind, out back | *baray ile* — he's out back |\n| la-bara | backwards | *khush la-bara* — go back |\n| a-giba, a-yba | this side | *a-yba ile* — he's on this side |\n| o-giba, o-yba | that side | *o-yba ile* — he's on that side |\n| pi-palga | in the middle | *pi-palga ile* — it's in the middle |\n| kam | in front | *kam ile* — he's in front |\n| la-kama, kamay | forwards | *khush la-kama* — go forward |\n| kha-risha | directly, straight | *kha-risha khush* — go straight |\n\nTwo things worth hearing early. First, the \"there\" words mirror the *this/that* pointing system from Chapter 2: *tamma* (nearish) → *tammo* (far) → *tama* (out of sight), just like *avva → avvo → av* for \"that.\" Second, several of these longer adverbs put their stress unusually early, on the first syllable — *lakhkhane* (\"around here\"), *kedamta* (\"in the morning\") — so don't be surprised when the accent lands up front.\n\nA place-adverb pairs naturally with the copula from Chapter 3 (which comes last): *lakhkha ile* \"he's here\" (and it fuses to *lakhkhele*), *lakhkhena* \"they're here\", *ullul ila* \"she's upstairs\", *vaddar ile* \"he's outside\".\n\n### 8.2.2 Time — \"now, today, tomorrow, always\"\n\n| Assyrian | English | example |\n|---|---|---|\n| adiyya, adi | now | *adiyya khush!* — go now! |\n| udyu | today | *udyu lakhkhele* — he's here today |\n| ad-lele | tonight | *ad-lele* — tonight |\n| kudme(t verre) | yesterday | *kudmet verre* — yesterday (the day that passed) |\n| kudme(t ate) | tomorrow | *kudmet ate* — tomorrow (the day that comes) |\n| m-kam-kudme | the day before yesterday | *m-kam-kudme* — the day before yesterday |\n| yuma-khina | the day after tomorrow | *yuma-khina* — the day after tomorrow |\n| kedamta | in the morning / tomorrow morning | *kedamta khush* — go in the morning |\n| morisha | in the morning | *morisha* — in the morning |\n| berashe | in the evening, last night | *berashe* — in the evening |\n| jalde | early | *jalde khush* — come early |\n| derrang | late | *derrang ile* — he's late |\n| kamta | earlier, first | *kamta* — first, beforehand |\n| kharta, bara | afterwards | *kharta khush* — go afterwards |\n| a-shita | this year | *a-shita* — this year |\n| shet-verra, bazzuyne | last year | *shet-verra* — last year |\n| hammasha | always | *hammasha lakhkhele* — he's always here |\n| har | ever, always | *har* — ever, at all |\n| medre | again | *medre tani* — say it again |\n| kha-b-kha | suddenly | *kha-b-kha* — suddenly |\n| khakmaga | sometimes | *khakmaga* — sometimes |\n| e-ga | at that time | *e-ga* — back then |\n| hech-dana | never | *hech-dana* — never |\n\nNotice *kudme* does double duty — \"yesterday\" or \"tomorrow\" depending on the tail (*kudmet verre* \"the one that passed\" = yesterday; *kudmet ate* \"the one that comes\" = tomorrow). In fast speech people often just say *kudme* and let context sort it out.\n\nTime-words sit loosely near the front or end of the clause. A few in use: *adiyya khush!* \"go now!\", *udyu lakhkhele* \"he's here today\", *medre tani* \"say it again\", *hammasha lakhkhele* \"he's always here.\"\n\n### 8.2.3 Question words — \"where, when, how, why, how much\"\n\nThese overlap with the interrogatives in §2.8; here they are as a quick reference.\n\n| Assyrian | English | example |\n|---|---|---|\n| ika? | where? | *ika ile?* — where is he? |\n| m-ika? | from where? | *m-ika ivet?* — where are you from? |\n| kele? | where is he? | *kele babi?* — where's my father? |\n| iman? | when? | *iman?* — when? |\n| em-dana? | at what time? | *em-dana?* — at what time? |\n| dakh? / dakhi? | how? | *dakh ivet?* — how are you? |\n| mujjur? | how?, what kind of? | *mujjur?* — how so? |\n| kma? | how much?, how many? | *kma?* — how much? |\n| ka-mudi? / ka-mu? / kam? | why? | *ka-mu?* — why? |\n\nOne handy contraction: *ika* \"where\" + the copula fuses to **kele?** \"where is he?\", **kena?** \"where are they?\" — the *i-* drops off. And after certain words *iman* \"when\" shifts to a *d-* form *diman* (e.g. *hal diman?* \"until when?\"), the same *d-* trick you'll meet with prepositions below.\n\n### 8.2.4 Manner — \"well, badly, slowly, quickly\"\n\n| Assyrian | English | example |\n|---|---|---|\n| atkha | thus, like this | *atkha khush* — go like this |\n| jalde | quickly | *jalde khush* — go quickly |\n| nikha | slowly | *nikha khush* — go slowly |\n| nikhunta | very slowly | *nikhunta* — very slowly |\n| spay | well | *raba spay* — very well |\n| jens | well | *jens* — well, nicely |\n| kherba | badly | *kherba* — badly |\n| keshya | hard | *keshya* — hard |\n| khelana | strongly | *khelana* — strongly |\n\n*atkha* \"like this\" is one you'll reach for constantly (*\"do it like this\"*); it also has a *d-* form *datkha* after certain words.\n\n---", "src": "khan-guide/sections/08-particles.md"}, {"id": "kg_08-particles_8-3-quantifiers-all-every-much-a-little-", "unit": "guide", "unitTitle": "8 · Particles — the little connecting words", "lessonId": "08-particles", "lessonTitle": "8.3 Quantifiers — \"all, every, much, a little, none\"", "file": "08-particles", "section": "kg_08-particles", "sectionTitle": "8 · Particles — the little connecting words", "title": "8.3 Quantifiers — \"all, every, much, a little, none\"", "md": "A **quantifier** just says *how much / how many.*\n\n| Assyrian | English | example |\n|---|---|---|\n| raba, roba | much, many, a lot | *raba spay* — very good |\n| kulle | all | *kulle beta* — the whole house |\n| kul, ku | every, each | *kul yuma* — every day |\n| kma, khakma | a few, some, a little | *khakma* — a few, some |\n| khachcha | a little, slightly | *khachcha nikha* — a little slowly |\n| khachchunta | a tiny bit | *khachchunta* — a tiny bit |\n| ukhcha | so much | *ukhcha* — so much |\n| hech | no, none, not any | *hech* — none at all |\n\n*raba* is your everyday \"a lot / very\" (it doubles as \"very\" with adjectives). *kulle* \"all\" vs *kul/ku* \"every, each\" — *kulle beta* \"the whole house / all of it,\" *kul yuma* \"every day.\" And *hech* is the \"none / not any\" word that pairs with a negative verb: *hech …le…* \"there isn't any …at all.\"\n\nA few in use — note the intensifier usually comes first: *raba spay* \"very good\", *khachcha nikha* \"a little slowly\", *kul yuma* \"every day\", *kulle beta* \"the whole house\". And two attested from the dictionary: *merre raba spay* \"he said, 'very well'\", *kulle shkeltela* \"it's all plated / covered.\"\n\n---", "src": "khan-guide/sections/08-particles.md"}, {"id": "kg_08-particles_8-4-prepositions-the-workhorses", "unit": "guide", "unitTitle": "8 · Particles — the little connecting words", "lessonId": "08-particles", "lessonTitle": "8.4 Prepositions — the workhorses", "file": "08-particles", "section": "kg_08-particles", "sectionTitle": "8 · Particles — the little connecting words", "title": "8.4 Prepositions — the workhorses", "md": "A **preposition** is a word that hooks a noun into the sentence and says *where/when/how* it fits: *on* the chair, *to* my father, *from* the village, *with* you. This is the one part of the chapter with moving parts, so start with the three rules that cover everything, then use the table.\n\n### How Assyrian prepositions work — three rules\n\n**Rule 1 — In front of a plain noun, just stick it on.** Usually in the same breath-group, often hyphenated in writing:\n\n| Assyrian | literally | English |\n|---|---|---|\n| al-kursi | on-chair | on the chair |\n| ka-babi | to-my.father | to my father |\n| men-mata | from-village | from the village |\n| gu-beta | in-house | in the house |\n| khut-kursi | under-chair | under the chair |\n\n**Rule 2 — Before \"this / that / which,\" the pointing word switches to its *d-* form.** You met these dependent demonstratives in §2.2 (*do-* \"that,\" *de-* \"that f.,\" *dem-* \"which\"). After a preposition they're required:\n\n| Assyrian | English |\n|---|---|\n| al-do-kursi | on that chair |\n| al-dem-kursi? | on which chair? |\n| men-do-nasha | from that man |\n| gu-do-lina | in that pot |\n\n**Rule 3 — To say \"to *him* / from *me*,\" add a pronoun ending.** Most prepositions take the same possessive suffixes as nouns (§2.3), but often onto a slightly changed stem. Two you'll use nonstop:\n\n| \"to ___\" (ka- → kat-) | \"from ___\" (men → menn-) |\n|---|---|\n| katu — to him | mennu — from him |\n| kato — to her | menno — from her |\n| kate — to them | menne — from them |\n| kati (~ kay) — to me | — |\n| katukh (~ kakh) — to you (m) | — |\n\nA few prepositions can't take a suffix directly; they borrow the genitive particle *diyy-* from §2.4 instead — *but-diyyu* \"about him,\" *hal-diyyo* \"until her,\" *d-la-diyye* \"without them.\" When in doubt, *preposition + diyy- + suffix* is always understood.\n\n### The core preposition table\n\nEverything you need for ordinary conversation. The \"+ suffix\" column shows the shape it takes with a pronoun ending (using \"him\" as the example).\n\n| preposition | meaning | example | + suffix (\"him\") |\n|---|---|---|---|\n| **ka-** | to, for | ka-babi (to my father) | katu |\n| **al-** | on; onto, to | al-kursi ile (it's on the chair) | allu |\n| **men** | from; with | men-mata ile (he's from the village) | mennu |\n| **gu- / ga-** | in, inside | gu-beta ila (she's in the house) | gavu |\n| **b-** | with, by, in | b-ida (by hand) | biyyu |\n| **khut** | under | khut-kursi ile (it's under the chair) | khutu |\n| **kam-** | before, in front of | kam-kursi ile (it's in front of the chair) | kamu |\n| **bar** | behind; after | men-bar kha-shabta (after a week) | baru |\n| **akh / makh** | like, as | akh-babi (like my father) | akh-diyyu |\n| **kes-** | at, near, at ___'s home | kes-babi ile (he's at my father's) | keslu |\n| **but** | about, concerning | but-babi (about my father) | but-diyyu |\n| **bazet** | about, concerning | bazet-babi | bazu |\n| **d-la** | without | d-la-babi (without my father) | d-la-diyyu |\n| **hal** | until, up to | hal-prakta (until the end) | hal-diyyu |\n| **bel-** | between | bel-babu u-yemmu (between his father and mother) | bile |\n| **arallegh-** | between, amidst | aralleghet-babu u-yemmu | aralghe |\n| **barkul-** | opposite | barkuylet-babi | barkuylu |\n| **darkul-** | against | darkuylet-babi | darkuylu |\n| **marzan-** | around | marzanet-beta (around the house) | marzanu |\n| **khadervan-** | around | khadervanet-beta | khadervanu |\n\nA few practical notes:\n\n- **ka-** vs **al-** for \"to.\" Both can mean \"to,\" and they overlap. *ka-* leans toward \"to / for (a person)\" — giving, saying, doing *for* someone (*ka-babi* \"to/for my father\"). *al-* is your \"onto / on\" word that also covers \"to (a place)\" (*al-mata* \"to the village,\" *al-kursi* \"on the chair\"). Historically *al-* swallowed the old plain \"to,\" which is why it does double duty.\n- **men = \"from\" AND \"with.\"** One word covers both — *men-babi* is \"from my father\" or \"with my father,\" context decides. (Two old words, \"from\" and \"with,\" merged into one.) In fast speech it shortens to just **m-** before a vowel: *m-akhkha* \"from here.\"\n- **b-** is the versatile \"with / by / in\" of instrument and means: *b-ida* \"by hand,\" *b-khmara* \"by donkey.\" With a suffix it becomes *biyy-* (*biyyu* \"by him\"). It also hides inside a set idiom: *bet-lebbi* \"I think\" (literally \"in my heart\").\n- **Two words for \"between,\" two for \"around,\" two for \"about.\"** Don't agonize — see the cheat box below.\n\n> **Which one when — the near-synonyms.**\n> - *between*: **bel-** is the plain everyday one; *arallegh-* is a fuller, slightly more formal variant. Use **bel-**.\n> - *around*: **marzan-** and **khadervan-** are interchangeable; pick either.\n> - *about / concerning*: **but** and **bazet** both work; **but** is the common short one.\n> - *before / in front of*: **kam-** covers both space and (in the longer form *kamtet*) time — \"first of all.\" There's also *kamayt-* for \"before\" in the sense of meeting someone; you can recognize it and lean on **kam-**.\n\nBuilt straight from the table: *ka-babi* \"to my father\", *gu-beta* \"in the house\", *men-mata* \"from the village\", *d-la-diyyu* \"without him\", and — using Rule 2 — *al-do-kursi* \"on that chair\".\n\n### Prepositions in real sentences\n\nAttested sentences (from Khan and the dictionary), each showing a preposition doing its job:\n\n| Assyrian | English | preposition |\n|---|---|---|\n| ana berrekhshen al Macca | I'm going to Mecca | *al* = to (a place) |\n| ki-tani gu-farset | they say (it) in Persian | *gu* = in |\n| men-bar kha-shabta | after a week | *bar* = after |\n| kha men kachale | one of the bald men | *men* = one of |\n| kulle shkeltela b miyyet dava | it's all plated with gold | *b* = with (by means of) |\n\n---", "src": "khan-guide/sections/08-particles.md"}, {"id": "kg_08-particles_8-5-predicative-particles-enough-what-a-", "unit": "guide", "unitTitle": "8 · Particles — the little connecting words", "lessonId": "08-particles", "lessonTitle": "8.5 Predicative particles — \"enough,\" \"what a pity\"", "file": "08-particles", "section": "kg_08-particles", "sectionTitle": "8 · Particles — the little connecting words", "title": "8.5 Predicative particles — \"enough,\" \"what a pity\"", "md": "A small set of particles behave a bit like tiny verbs: they take a pronoun ending to show who's affected. Three worth knowing:\n\n- **bassa** \"enough / that's enough.\" On its own: *bassa!* \"That's enough!\" In a sentence: *tre-dane biyye bassa* \"two eggs are enough.\" With an ending it says *enough for whom*: *bassi!* \"That's enough for me!\", *bassukh=ila* \"that's enough for you.\" (Borrowed from Kurdish/Persian *bas.*)\n- **hayp-** \"what a pity!\" The thing regretted gets a pronoun ending: *haypu!* \"What a pity — we've lost him!\" Said, for instance, when someone dies.\n- **khas** \"far be it (from me)\" — used in oaths of denial: *khas menni…* \"far be it from me to…\". More of a set expression than a productive word; recognize it, don't sweat it.\n\n---", "src": "khan-guide/sections/08-particles.md"}, {"id": "kg_08-particles_8-6-connectives-conjunctions-the-little-", "unit": "guide", "unitTitle": "8 · Particles — the little connecting words", "lessonId": "08-particles", "lessonTitle": "8.6 Connectives, conjunctions & the little words", "file": "08-particles", "section": "kg_08-particles", "sectionTitle": "8 · Particles — the little connecting words", "title": "8.6 Connectives, conjunctions & the little words", "md": "This is the grab-bag of joining words and flavor words. Most are borrowed and unchanging — pure vocabulary. Grouped by job:\n\n**Joining words (conjunctions):**\n\n| Assyrian | English | example |\n|---|---|---|\n| u | and | *khush u tani* — go and tell me |\n| ya, yan | or | *hi ya la?* — yes or no? |\n| bas, ba | but, however; so, then | *bas la* — but no |\n| ina | but; look! (also points something out) | *ina lakhkhele* — but look, he's here |\n| amma, baram | but | *amma la* — but no |\n| akhchi | only; but | *akhchi ana* — only me |\n| chunket | because | *chunket lakhkhele* — because he's here |\n| sabab, sab | because | *sab lakhkhele* — because he's here |\n| ita, itar | then, so, therefore | *ita khush* — so go, then |\n| yanet, yan | that, in order that | *yanet…* — in order that… |\n| yukhsa | otherwise | *yukhsa* — otherwise |\n\n**\"If\" — three of them:**\n\n| Assyrian | English | example |\n|---|---|---|\n| en | if | *en lakhkha ivet* — if you're here |\n| agar | if | *agar ivet* — if you are |\n| anga | if | *anga…* — if… |\n\nAll three mean \"if\"; *en* and *agar* are the common ones (*agar* is the borrowed Persian *agar*). Any of them opens a condition — *\"if you come…\"*.\n\n**Also / too / even / more:**\n\n| Assyrian | English | example |\n|---|---|---|\n| up | also, too | *ana up* — me too |\n| ꞊da, ꞊ze | also, too (tags onto the end of a word) | *ana-da* — me too |\n| hatta | even | *hatta ana* — even me |\n| bush | more (comparative) | *bush raba* — more |\n| zoda, bush-zoda | more (in amount) | *bush-zoda* — even more |\n| medre | again, still | *medre tani* — say it again |\n\n**Flavor / stance words:**\n\n| Assyrian | English | example |\n|---|---|---|\n| hi | yes | *hi* — yes |\n| bale | yes (answering a call) | *bale?* — yes? (to a summons) |\n| la | no, not | *la* — no |\n| balket | perhaps, maybe | *balket lakhkhele* — maybe he's here |\n| halbat, halbatta | of course, surely | *halbat* — of course |\n| hatman | absolutely, for sure | *hatman* — for sure |\n| aslan | never; (with a negative) at all | *aslan la* — not at all |\n| aghallan | at least | *aghallan* — at least |\n| masalan | for example | *masalan* — for example |\n| yane | that is, meaning… | *yane…* — that is, i.e.… |\n| har | just, exactly; certainly | *har atkha* — exactly like that |\n| khu | surely (usually with a negative) | *khu la?* — surely not? |\n\n### 8.6.2 The \"also / too\" tags (enclitics)\n\nAn **enclitic** is a particle so small it can't stand alone — it leans on the end of the word before it, like the *'s* in \"it's.\" Assyrian has two that mean \"also / too,\" **꞊da** and **꞊ze**, tacked onto the word they add to — the equivalent of English \"…too\" or \"…as well.\" You'll hear them constantly; just recognize that a little *-da* or *-ze* riding on the end of a word is adding \"…too.\"\n\n### The joiners in use\n\nThese little words sit between your clauses exactly where \"and / but / if\" sit in English — no fancy grammar needed. A few worked examples, built from words you already have:\n\n| Assyrian | English |\n|---|---|\n| khush u tani | go and tell me |\n| lakhkha ile, bas la khush | he's here, but don't go |\n| hi ya la? | yes or no? |\n| en lakhkha ivet, tani | if you're here, tell me |\n| la khush, sab lakhkhele | don't go, because he's here |\n| akhchi ana | only me |\n| ana up / ana-da | me too |\n\nNotice the pattern: the joiner just drops into the seam between two things you can already say. *khush* (\"go\") *u* (\"and\") *tani* (\"tell me\") — two commands, one connector.\n\n### 8.6.3 The linker *d-* / *-et* — \"that, which, so that\"\n\nOne tiny element does an enormous amount of clause-joining work — the linker that English splits into *that*, *which*, *who*, and *so that*. It shows up in two shapes:\n\n- **attached as *-et*** onto a word that ends in a vowel: *adatte* \"customs\" → *adattet…* \"the customs that…\";\n- **standalone as *d-* (or, very commonly in spoken Urmi, *kat*)** before an independent word.\n\nIt pulls triple duty, glued right where English would put its linking word:\n\n| function | Assyrian | English (literal) |\n|---|---|---|\n| **which / that** (relative) | adattet akhnan etlan | the customs *that* we have (*customs-that we have-them*) |\n| **that** (reporting/complement) | ktevtela … kat aten … azetta | it's written … *that* you … would go |\n| **so that / in order that** (purpose) | … kat aha yala avile | … *so that* he'd have a child |\n\nSo *\"the man that came,\" \"I know that he came,\" \"come so that we talk\"* all hang on this one linker — *kat* / *d-* / attached *-et*. It's the single most useful clause-connector in the language.\n\n> This is really a **syntax** topic — relative clauses, reported speech, and purpose clauses each have more to them — so the full treatment lives in the Syntax chapter (Ch. 9). Here, just recognize the linker and what it's doing: wherever English would say *that / which / who / so that*, Assyrian reaches for *kat* / *d-* / *-et*.\n\n---", "src": "khan-guide/sections/08-particles.md"}, {"id": "kg_08-particles_8-7-the-one-screen-takeaway", "unit": "guide", "unitTitle": "8 · Particles — the little connecting words", "lessonId": "08-particles", "lessonTitle": "8.7 The one-screen takeaway", "file": "08-particles", "section": "kg_08-particles", "sectionTitle": "8 · Particles — the little connecting words", "title": "8.7 The one-screen takeaway", "md": "If you skim nothing else: the four buckets are **adverbs** (where/when/how — *lakhkha, adiyya, jalde*), **quantifiers** (*kulle, raba, hech*), **prepositions** (*ka-, al-, men, gu-, b-, khut* — add a pronoun ending for \"to him,\" switch \"this/that\" to the *d-* form), and **connectives** (*u, bas, en, chuncet*). Almost all of it is fixed vocabulary you can start dropping into sentences immediately; only the prepositions bend, and even they follow the three tidy rules in §8.4.\n\n---\n\n### Skipped from Khan (logged for completeness)\n\n- **The literary adverb ending *-ait*** (*kanunait* \"by law,\" *sharirait* \"assuredly\"). *Reason: a Classical-Syriac borrowing used only by educated speakers in formal registers, not living spoken Assyrian.*\n- **Etymology & mergers** — the histories behind *al-* (< *ʿal*), *men* (*min* + *ʿam* merged), the *-ay* absolute-state ending, etc. *Reason: historical background, no speaking payoff; the forms are what matter.*\n- **Annexation mechanics (-et enclitic vs. inflectional affix, stress shift).** Khan distinguishes *ullul꞊et beta* from *ulluylet beta* by a stress/attachment rule. *Reason: phonological bookkeeping; both mean \"above the house\" and are taught here by example.*\n- **Regional / sub-dialect variants** — Caucasus *l-* for *al-*, Tabriz forms, Canda-specific words (*baram*, *yanet*). *Reason: not mainstream Urmi; recognize if heard, don't drill.*\n- **Rarer or overlapping prepositions kept to the table only** — *kamayt-* (alongside *kam-*), *arallegh-* (alongside *bel-*), *khadervan-* (alongside *marzan-*), *barkul-/darkul-* fine points. *Reason: near-duplicates; one member of each pair carries the load.*\n- **The full uninflected-particle inventory** — Khan lists ~60 borrowed exclamations and connectives (*ay, aybo, akh, vay, tuvva, tarsa, zel*…). *Reason: long tail of interjections and rare connectives; the high-frequency ones are in §8.6.*", "src": "khan-guide/sections/08-particles.md"}, {"id": "kg_09-syntax_overview", "unit": "guide", "unitTitle": "9 · Syntax — putting words in order", "lessonId": "09-syntax", "lessonTitle": "Overview", "file": "09-syntax", "section": "kg_09-syntax", "sectionTitle": "9 · Syntax — putting words in order", "title": "Overview", "md": "*Drawn from Khan's huge syntax volume (Chapters 9–14). Most of what's in there you've already met piece by piece — how the tenses behave (§4), what each preposition means (§8), how demonstratives and possessives work (§2). This chapter pulls together the four things that are genuinely about **sentence-building** and that you reach for constantly once you're past single phrases: how words line up in a clause, how to ask a question, the one little linker word that lets you say \"the man **who**…,\" \"I know **that**…,\" and \"**so that**…,\" and how to say \"**if**.\" Speaking value: **HIGH** — this is the glue that turns vocabulary into sentences.*\n\n> Grammar terms (*clause, subject, object, predicate, relative clause, antecedent, complement, protasis…*) are explained inline the first time they appear and collected in **§0, \"Grammar words in plain English.\"**\n\n---", "src": "khan-guide/sections/09-syntax.md"}, {"id": "kg_09-syntax_9-0-the-map-what-s-in-this-chapter", "unit": "guide", "unitTitle": "9 · Syntax — putting words in order", "lessonId": "09-syntax", "lessonTitle": "9.0 The map — what's in this chapter", "file": "09-syntax", "section": "kg_09-syntax", "sectionTitle": "9 · Syntax — putting words in order", "title": "9.0 The map — what's in this chapter", "md": "| topic | the one thing to remember | sample | see |\n|---|---|---|---|\n| **Word order** | flexible; the verb already carries who-does-what, so order is about emphasis | *malka khdile* \"the king rejoiced\" | §9.1 |\n| **Wh-questions** | the question word jumps to the front | *mu vedle?* \"what did he do?\" | §9.2.1 |\n| **Yes/no questions** | **no reordering** — same as a statement, just a rising tone | *aha gorakh-le?* \"is this your husband?\" | §9.2.2 |\n| **The linker** | one particle (*-et / kat / t-*) = \"who / which / that / so that\" | *nasha kat-nuyne zabunele* \"the man who sells fish\" | §9.3 |\n| **\"If\"** | *en* \"if\" + present for open conditions; add *-va* for unreal ones | *en ave khaya…* \"if he is alive…\" | §9.4 |\n\nThe rest of Khan's syntax — information structure, focus, the fine discourse uses of each connective, cleft sentences, regional subordinators — is deep reference material; the \"Skipped\" note at the end says what's there and where the everyday version already lives in this guide.\n\n---", "src": "khan-guide/sections/09-syntax.md"}, {"id": "kg_09-syntax_9-1-word-order-looser-than-english", "unit": "guide", "unitTitle": "9 · Syntax — putting words in order", "lessonId": "09-syntax", "lessonTitle": "9.1 Word order — looser than English", "file": "09-syntax", "section": "kg_09-syntax", "sectionTitle": "9 · Syntax — putting words in order", "title": "9.1 Word order — looser than English", "md": "A *clause* is a single verb-plus-its-partners (\"the king rejoiced,\" \"I saw her\"). English leans hard on word order to show who does what: *the dog bit the man* means something very different from *the man bit the dog*. Assyrian leans much less on it, because the verb already **carries the subject inside it** (the endings from §4) and often the object too. So the order of the words is freer, and speakers use that freedom for **emphasis and flow** rather than for basic grammar.\n\n**The neutral shape is subject – verb**, and if there's a spelled-out object it tends to sit near the verb:\n\n- *malka khdile* — \"the king rejoiced\" (subject, then verb)\n- *Natan bitayele* — \"Natan is coming\"\n- *aha yala garvusele* — \"this boy is growing up\"\n\nBut a very common and natural move is to **put the verb first and the subject after it**, especially when the subject is *new* on the scene — think of it as the Assyrian equivalent of \"along came a…\":\n\n- *tile tala!* — \"a fox has come!\" (verb *tile* \"came,\" then subject *tala* \"fox\")\n- *bitayele malla* — \"the mullah is coming\"\n- *tilun arpi dane harambashe* — \"forty thieves came\"\n\nNeither order is \"more correct.\" Put a word **first** when you want to spotlight it. That's the whole art of it at this stage — say the verb, and drop the subject in wherever it feels natural. You'll be understood either way.\n\n> **You don't need a subject pronoun at all.** Because *bitayen* already means \"I'm coming,\" adding *ana* (\"I\") in front is optional — you do it for emphasis or contrast (\"**I'm** coming,\" not him). Sprinkling in *ana / at / aha* everywhere is a classic learner tell; native speech leaves them out unless they're doing real work.\n\n---", "src": "khan-guide/sections/09-syntax.md"}, {"id": "kg_09-syntax_9-2-asking-questions", "unit": "guide", "unitTitle": "9 · Syntax — putting words in order", "lessonId": "09-syntax", "lessonTitle": "9.2 Asking questions", "file": "09-syntax", "section": "kg_09-syntax", "sectionTitle": "9 · Syntax — putting words in order", "title": "9.2 Asking questions", "md": "Two kinds of question, and they behave very differently — one is a little bit of work, the other is almost free.\n\n### 9.2.1 \"Wh-\" questions (what / who / how / where…)\n\nThese use the question words you met in §2.8 and §8.2.3 (*mu* \"what,\" *mani* \"who,\" *ema* \"when,\" *eka* \"where,\" *dax* \"how,\" *kmodi/mujjur* \"how, what kind,\" *katmu/laymu* \"why\"). The rule: **the question word goes to the front of the clause**, and the verb follows.\n\n- *mu vedle?* — \"what did he do?\"\n- *mu-byayet?* — \"what do you want?\"\n- *dax katlenne?* — \"how shall I kill him?\"\n- *eka-le?* — \"where is he?\"\n- *mani tile?* — \"who came?\"\n\nThat's it — front the question word, keep everything else as normal.\n\n### 9.2.2 Yes/no questions — the easy one\n\nHere is the gift: a yes/no question (a *polar* question — the answer is one of two poles, \"yes\" or \"no\") has **exactly the same words in exactly the same order as the matching statement.** There is *no* helper word like English \"do,\" and *nothing* moves. All that changes is your **intonation** — the voice rises.\n\n- *aha gorakh-le.* \"This is your husband.\" → *aha gorakh-le?* \"Is this your husband?\"\n- * a-bakhta khetela?* — \"Is this woman alive?\"\n- *etlukh sade?* — \"Do you have witnesses?\"\n- *muyyalukh?* — \"Have you brought her?\"\n- *ki-amsakh hayyerrakhlukh?* — \"Can we help you?\"\n\nSo to ask \"you're coming?\" you just say the statement \"you're coming\" with a question in your voice: *bitayet?* Nothing to conjugate, nothing to flip.\n\n**Two handy add-ons:**\n\n- **Tag questions** — stick *hi?* (\"yes?\") or *la?* (\"no?\") on the end to fish for agreement: *tuyna ki-yattet, hi?* \"you know straw, right?\"; *…la?* \"…no?\"\n- **\"…or not?\"** — end with *yan-la?* (\"or not?\"): *busheltut yan-la?* \"have you cooked it or not?\"; *b-hamzemmet yan-la?* \"will you talk or not?\"\n\n### 9.2.3 Negative questions (a quick note)\n\nPut the negator in and you get \"…not?\" questions, usually loaded with an expectation:\n\n- *aten hala let gvira?* — \"Are you not married yet?\" (…but you ought to be)\n- *la merri ka-diyyukh?* — \"Didn't I tell you?\"\n\nRecognize them; they work just like the positive versions with a negator added (see §4.9 for *la / le*).\n\n---", "src": "khan-guide/sections/09-syntax.md"}, {"id": "kg_09-syntax_9-3-the-one-little-linker-et-kat-t", "unit": "guide", "unitTitle": "9 · Syntax — putting words in order", "lessonId": "09-syntax", "lessonTitle": "9.3 The one little linker: *-et / kat / t-*", "file": "09-syntax", "section": "kg_09-syntax", "sectionTitle": "9 · Syntax — putting words in order", "title": "9.3 The one little linker: *-et / kat / t-*", "md": "This is the workhorse of Assyrian sentence-building, and the single most useful thing in this chapter. **One small particle** lets you glue a whole clause onto a noun or onto another clause. In English we split this job across several words — *who, which, that, so that, because* — but Assyrian mostly uses **one linker**, which shows up in a few different coats depending on what's next to it:\n\n- as **-et** (or just **-t**) tucked onto the end of a noun,\n- as the free-standing word **kat**,\n- as **t-** when it fuses with a following \"is/are\" (the copula from §3).\n\nIt's the very same little particle you already met as the **\"of\" linker in annexation** (*beta**t** malka* \"the house **of** the king,\" §5.14). Seeing it link two clauses is the same instinct, extended. Don't memorize the coats as separate rules — just know that this one linker is doing all of it.\n\n### 9.3.1 \"the man **who** / the thing **which** / …\" — relative clauses\n\nA *relative clause* is a mini-clause that describes a noun (\"the man **who sells fish**,\" \"the thing **that I want**\"). The noun it describes is the *antecedent*. In Assyrian the relative clause **follows the noun**, and the linker sits between them.\n\n**Coat 1 — glued to the noun as *-et*:**\n\n- *an-nash**et** baye ati* — \"those people **who** want to come\"\n- *a-mendi**t** bakhta odale* — \"the thing **that** a woman does\"\n- *aha mendi**t** ana bayen tanenne* — \"the thing **that** I want to say\" (= \"what I want to say\")\n\n**Coat 2 — the free word *kat*:**\n\n- *khati ka-da yala byayela, kat-nuyne zabunele* — \"my sister loves the lad **who** sells fish\"\n- *kul-mendi**t** bayet, b-yavvennukh* — \"I'll give you everything **that** you want\"\n\n*(These two are interchangeable; *kat* is common in the Urmi heartland, the glued *-et* everywhere. Georgia-Assyrian uses a third form, *t-i* — recognize-only.)*\n\n**Coat 3 — fused with \"is/are\" as *t-*:** when the describing clause is \"…who **is** X,\" the linker and the copula melt together into **t-**:\n\n- *kachala **t-ile** malka* — \"the bald man **who is** the king\"\n- *an-sarbaze **t-iva** mennu* — \"the soldiers **who were** with him\"\n\n**Relative clauses in use.** Watch the same linker across different heads and subjects:\n\n- *aha ktava**t** zvinni* — \"the book **that** I bought\"\n- *nasha **kat** tile* — \"the man **who** came\"\n- *bakhta **kat** pyayela lakhma* — \"the woman **who** was baking bread\"\n- *an-mendyane**t** kamta mireva katu* — \"the things **that** he had told him earlier\"\n\n### 9.3.2 \"I know **that** / I said **that**\" — complement clauses\n\nThe same *kat* introduces a whole clause as the *complement* (the \"what\") of verbs like *know, say, want, hear, believe*. English uses \"that\"; Assyrian uses *kat* — **or often nothing at all.**\n\n- *beddayele **kat** Akhikar metle* — \"he knows **that** Axiqar died\"\n- *malka yuvvel dastur **kat** kulle panennun* — \"the king gave an order **that** I eradicate everyone\"\n- *bakret shkella menni **kat** tamrenna* — \"she made me promise **that** I'd bury her\"\n\nAnd very commonly, **no linker at all** — you just run the two clauses together, exactly like casual English \"I know he's coming\":\n\n- *yattenva malka etle shula menni* — \"I knew (that) the king had work for me\"\n- *merri bakhtu raba honanteva* — \"I said (that) his wife was very clever\"\n\nFor everyday speech, feel free to drop the *kat* after \"say / know / think.\" It's rarely wrong to leave it out.\n\n### 9.3.3 \"so that / because / so…that / when\" — *kat* doing adverb work\n\nBecause *kat* started life as the preposition *ka-* (\"to, for\") plus the linker, it naturally stretches to cover **purpose, cause, result, and time**. Same word, read from context:\n\n**Purpose — \"so that / in order to\":**\n\n- *xa-bezza beshvakena, **kat** napasu la-katta* — \"they leave a hole **so that** his breathing isn't cut off\"\n- *mayuna **kat** katlile* — \"they bring him **(in order) to** kill him\"\n\n**Cause — \"because / that\" (giving a reason, often after \"thank you,\" \"sorry,\" \"glad\"):**\n\n- *basima raba **kat** aten-da shemyalukh* — \"thank you **that / for** you listened too\"\n- *raba pshamevakh **kat** m-ida yuvvovakh* — \"we're very sorry **that** we've lost it\"\n\n**Result — \"so … that\":** pair it with *ukhcha* \"so much / so\" earlier in the sentence:\n\n- *ukhcha narahat vayele **kat** hech kha-khabra letle* — \"he gets **so** embarrassed **that** he has nothing to say\"\n\n**Time — \"when\":**\n\n- ***kat** bitayele ka-daha akhel, aha bemkhayele b-sepa* — \"**when** he comes to eat her, he strikes with the sword\"\n\n> **Which coat, when?** You don't have to keep these apart consciously — it's genuinely one word. If you can hear \"for/to\" behind it, it's the free *kat*; if it's welding a describing clause straight onto a noun, you'll often hear the glued *-et*; if the next word is \"is/are,\" it fuses to *t-*. **When in doubt, say *kat*** — it is understood in every one of these jobs across mainstream Assyrian.\n\n---", "src": "khan-guide/sections/09-syntax.md"}, {"id": "kg_09-syntax_9-4-if-conditional-sentences", "unit": "guide", "unitTitle": "9 · Syntax — putting words in order", "lessonId": "09-syntax", "lessonTitle": "9.4 \"If\" — conditional sentences", "file": "09-syntax", "section": "kg_09-syntax", "sectionTitle": "9 · Syntax — putting words in order", "title": "9.4 \"If\" — conditional sentences", "md": "A conditional has two halves: the **protasis** (the \"if\" part — the condition) and the **apodosis** (the \"then\" part — the result). Assyrian puts the \"if\" part first, introduced by **en** (\"if\"). (You may also hear the borrowed Persian *agar*, same meaning.)\n\n**Open / real conditions** — something that may well happen. Use a plain **present** verb after *en*, and typically the **future** (*bet-*, §4.4) in the result:\n\n- *en ave khaya, palget malkuyti b-yavvenna katukh* — \"**if** he is alive, I **will** give you half my kingdom\"\n- *en kala shmilukh, khush* — \"**if** you hear a voice, go\"\n\n**\"If … not\"** has its own tidy fused form, **en-la**:\n\n- *en-la muyyilux esri dinare, gu-da beta la-oret* — \"**if you don't** bring back twenty dinars, you won't enter this house\"\n- *en-let hammune, ku ta-menni* — \"**if** you don't believe me, get up and come with me\"\n\n**Unreal / hypothetical conditions** — \"if X *were* the case (but it isn't).\" Here you add the **past-converter *-va*** (§4.4) to the verbs on *both* sides — it's the Assyrian equivalent of English shifting into \"if I *had* … I *would have* …\":\n\n- *en bakret**va**, bet-yavven**va**lukh zuze* — \"**if you had** asked, I **would have** given you money\" (…but you didn't)\n- *katu en oya**va** khelta, adi viteva yakke* — \"**if** the cat **had** eaten, she **would** now be huge\"\n\n**\"If\" in use.** A few more, to hear the pattern settle:\n\n- *en betaye, tanili* — \"if he comes, tell me\"\n- *en at merrukh, ana bet-odenne* — \"if you say so, I'll do it\"\n- *en-la at, mani?* — \"if not you, who?\"\n\nFor everyday talk, the two you truly need are the **open** pattern (*en* + present … future) and its negative **en-la**. The *-va* unreal conditional is worth *recognizing* now and *using* later.\n\n---", "src": "khan-guide/sections/09-syntax.md"}, {"id": "kg_09-syntax_skipped-from-khan-chapters-9-14", "unit": "guide", "unitTitle": "9 · Syntax — putting words in order", "lessonId": "09-syntax", "lessonTitle": "Skipped from Khan (Chapters 9–14)", "file": "09-syntax", "section": "kg_09-syntax", "sectionTitle": "9 · Syntax — putting words in order", "title": "Skipped from Khan (Chapters 9–14)", "md": "Khan's syntax runs to ~530 pages; the overwhelming majority is either fine-grained reference or already covered elsewhere in this guide. Skipped, with pointers:\n\n- **Ch. 9 (Syntax of Nominals)** — the detailed syntax of demonstratives, reflexives, quantifiers (*kul, kulle, raba, khachcha*), comparison, and annexation. The everyday versions are already in **§2** (pronouns), **§5.14** (annexation \"of\"), **§6** (adjectives & comparison), and **§8.3** (quantifiers).\n- **Ch. 10 (Syntax of Verbs)** — the exhaustive meaning-by-meaning breakdown of every tense/aspect form (realis vs. irrealis *patekh*, the many compound forms with *ave*, passives, infinitives). The speaking-level version is **§4** (verbs), especially the tense map §4.0 and the perfect/progressive cheat box.\n- **Ch. 11 (Syntax & Semantics of Prepositions)** — every shade of *b-, gu, al, ka, men*. Covered practically in **§8.4**.\n- **Ch. 12 (The Clause)** — information structure, focus, topic, subject/verb ordering nuance, agreement edge-cases, extraposition. The practical core is §9.1 above; the rest is discourse-analysis reference.\n- **Ch. 13 (Clause Sequences)** — the discourse jobs of connectives (*u, va, da, ze, up, ina, ita, xina*) and intonation grouping. High-frequency connectives are already in **§8.6**.\n- **Ch. 14 (Subordination)** — the everyday heart of it (relatives, *kat* complements/purpose/cause/result, and *if*) is distilled above. Skipped: cleft constructions, indirect questions, direct-vs-indirect speech mechanics, the full inventory of subordinators (*e-danet, e-get, iman, ax/dax, hal* \"until/before,\" etc. — pick these up as vocabulary), the region-specific subordinators *t-i* and *yanet/yan* (Georgia), and the complete tense-by-tense tables of which verb form goes in each half of a conditional.", "src": "khan-guide/sections/09-syntax.md"}], "copula": {"id": "gram_copula", "title": "The Copula (am / is / are)", "gloss": "to be (am/is/are)", "forms": {"I": "iven", "you": "ivet", "he": "ile", "she": "ila", "we": "ivakh", "they": "ina"}, "src": "guide §3.1"}, "sections": [{"id": "kg_01-about", "title": "About this guide", "blurb": "Start here — what this is, who it's for, and how the spelling works.", "n": 7}, {"id": "kg_00-grammar-terms", "title": "0 · Grammar words in plain English", "blurb": "Every grammar term used in the guide, in plain English.", "n": 1}, {"id": "notes", "title": "Your lesson notes", "blurb": "The short rules the practice sessions introduce and bring back.", "n": 11}, {"id": "kg_01-phonology", "title": "1 · Pronunciation — how to say what you read", "blurb": "How to say what you read: the vowels, the throaty sounds, where the stress lands.", "n": 10}, {"id": "kg_02-pronouns", "title": "2 · Pronouns", "blurb": "I, you, he, she — plus my/your endings, \"this/that\", and question words.", "n": 9}, {"id": "kg_03-copula", "title": "3 · The Copula — \"am / is / are\" (and \"was / were\")", "blurb": "The little am/is/are word, present and past, positive and negative.", "n": 6}, {"id": "kg_04-verbs", "title": "4 · Verbs — how the system works", "blurb": "Two stems, two sets of endings, and the particles that set the tense.", "n": 13}, {"id": "kg_05-nouns", "title": "5 · Nouns — naming things, and making them plural", "blurb": "Gender, the -a / -ta endings, plurals, and \"the house of the king\".", "n": 9}, {"id": "kg_06-adjectives", "title": "6 · Adjectives — describing things", "blurb": "Describing words: they follow the noun and agree with it.", "n": 11}, {"id": "kg_07-numerals", "title": "7 · Numerals — counting, dates, \"the second one\"", "blurb": "Counting, ordinals, fractions, days, months and seasons.", "n": 13}, {"id": "kg_08-particles", "title": "8 · Particles — the little connecting words", "blurb": "The small connecting words: adverbs, prepositions, quantifiers.", "n": 9}, {"id": "kg_09-syntax", "title": "9 · Syntax — putting words in order", "blurb": "Word order, asking questions, the -et linker, and \"if\".", "n": 7}]}, "dictionary": [{"w": "abara", "e": [{"d": "raised channel that brings water to a watermill; ditch, ford; shallow area of the river where one could cross", "k": 86, "p": "n.f.", "t": "+ʾabara", "y": "Pers. ɑ̄brɑ̄h"}], "pl": ["abare"], "s": "ܐܵܒܵܪܵܐ"}, {"w": "abasi", "e": [{"d": "/f. (pl.+ʾabasiyyə) (Pers. abāsī) a Persian silver coin (four +šahis, one fifth of a+kr̭ ān)", "k": 86, "p": "n.m.", "t": "+ʾabasi", "y": "Pers. abāsī"}], "pl": ["abasiyye"], "s": "ܐܵܒܵܣܝܼ"}, {"w": "abba", "e": [{"d": "bosom", "k": 86, "p": "n.m.", "t": "+ʾabba"}], "pl": ["abbe"], "s": "ܐܵܒܒܵܐ"}, {"w": "abeta", "e": [{"d": "(rough woolen) cloak", "k": 86, "p": "n.f.", "t": "+ʾabeta"}], "pl": ["abayate"], "s": "ܐܵܒܹܬܵܐ"}, {"w": "abi", "e": [{"d": "blue", "k": 86, "p": "adj.invar.", "t": "+ʾabi", "y": "Pers. ɑ̄bī"}], "s": "ܐܵܒܝܼ"}, {"w": "abur", "e": [{"d": "dignity; honour; modesty", "k": 86, "p": "n.f.", "t": "+ʾabur", "y": "Azer. abır, Pers. ɑ̄berū"}], "v": ["abuyra"], "s": "ܐܵܒܘ̣ܪ"}, {"w": "abuyruyta", "e": [{"d": "dignity; honour; modesty", "k": 86, "p": "n.f.", "t": "+ʾabuyruyta"}], "s": "ܐܵܒܘ̣ܝܪܘ̣ܝܬܵܐ"}, {"w": "achukh", "e": [{"d": "(1) open, bright (of colour). (2) bold, fearless", "k": 86, "p": "adj.invar.", "t": "+ʾačux"}], "s": "ܐܵܟ̃ܘ̣ܚ"}, {"w": "adat", "e": [{"d": "(1) custom, fashion; habit. (2) belief, rite", "k": 86, "p": "n.f.", "t": "+ʾadat", "y": "Azer. adət, Pers. ʾɑ̄dat < Arab."}], "pl": ["adatte"], "s": "ܐܵܕܵܬ"}, {"w": "adataya", "e": [{"d": "usual", "k": 86, "p": "adj.", "t": "+ʾadataya"}], "pl": ["adataye"], "f": ["adateta"], "s": "ܐܵܕܵܬܵܝܵܐ"}, {"w": "adavatuyta", "e": [{"d": "claim, pretension", "k": 86, "p": "n.f.", "t": "+ʾadavatuyta", "y": "Azer. iddia"}], "s": "ܐܵܕܵܘܵܬܘ̣ܝܬܵܐ"}, {"w": "adyal", "e": [{"d": "blanket", "k": 86, "p": "n.m.", "t": "+ʾadyal", "y": "Russ.одеяло"}], "pl": ["adyale"], "s": "ܐܵܕܝܵܠ"}, {"w": "agha", "e": [{"d": "lord, master, noble", "k": 87, "p": "n.m.", "t": "+ʾaġa", "y": "Azer. ağa"}], "pl": ["aghalare"], "s": "ܐܵܓ̰ܵܐ"}, {"w": "aghayuyta", "e": [{"d": "mastery, domination, supremacy", "k": 87, "p": "n.f.", "t": "+ʾaġayuyta"}], "s": "ܐܵܓ̰ܵܝܘ̣ܝܬܵܐ"}, {"w": "agheta", "e": [{"d": "lady", "k": 87, "p": "n.f.", "t": "+ʾaġeta"}], "pl": ["aghayate"], "s": "ܐܵܓ̰ܹܬܵܐ"}, {"w": "ahel", "e": [{"d": "elderly", "k": 87, "p": "adj.invar.", "t": "+ʾahəl", "y": "Azer. ahıl"}], "s": "ܐܵܗܸܠ"}, {"w": "ahval", "e": [{"d": "condition (spiritual orph ys- ical), circumstances; life circumstances", "k": 87, "p": "n.f.", "t": "+ʾahval", "y": "Pers. ahvɑ̄l < Arab."}], "v": ["ahvalat"], "s": "ܐܵܗܘܵܠ"}, {"w": "ajebbana", "e": [{"d": "amazing, astonishing", "k": 87, "p": "adj.", "t": "+ʾajəbbana"}], "pl": ["ajebbane"], "f": ["ajebbanta"], "s": "ܐܵܓܸ̃ܒܒܵܢܵܐ"}, {"w": "ajez", "e": [{"d": "vexed, ill, weak, bashful", "k": 87, "p": "adj.invar.", "t": "+ʾajəz", "y": "Arab. ʿājiz"}], "s": "ܐܵܓܸ̃ܙ"}, {"w": "ajibuyta", "e": [{"d": "miracle, wonder, rarity; surprise, curiosity", "k": 87, "p": "n.f.", "t": "+ʾajibuyta", "y": "Arab. ʿajīb"}], "pl": ["ajibuyate", "ajebbuyate"], "s": "ܐܵܓ̃ܝܼܒܘ̣ܝܬܵܐ"}, {"w": "ajjazta", "e": [{"d": "vexation, annoyance", "k": 87, "p": "n.f.", "t": "+ʾajjazta"}], "s": "ܐܵܓ̃ܓ̃ܵܙܬܵܐ"}, {"w": "ajjeb", "e": [{"d": "to be surprised, astonished (b- at); to wonder", "k": 87, "p": "qi", "t": "+ʾajjəb", "y": "Arab. ʿajiba"}], "s": "ܐܵܓ̃ܓܸ̃ܒ"}, {"w": "ajjez", "e": [{"d": "(1) to be annoyed. (2) to annoy; to trouble, to bother, to suppress. (3) to be harmed; to harm, to torture", "k": 87, "p": "qi", "t": "+ʾajjəz", "y": "Arab. ʿajjaza"}], "vn": ["ajjazta"], "s": "ܐܵܓ̃ܓܸ̃ܙ"}, {"w": "ajjezzana", "e": [{"d": "(1) persecutor, oppressor. (2) adj. annoying, difficult", "k": 87, "p": "n.ms.", "t": "+ʾajjəzzana"}], "pl": ["ajjezzane"], "f": ["ajjezzanta"], "s": "ܐܵܓ̃ܓܸ̃ܙܙܵܢܵܐ"}, {"w": "akel", "e": [{"d": "intelligence", "k": 87, "p": "n.m.", "t": "+ʾakə̭ l", "y": "Azer. ağıl, Pers. ʿaql < Arab."}]}, {"w": "akeldar", "e": [{"d": "/fs. (pl.+ʾakə̭ ldarə) intelligent, wise", "k": 87, "p": "adj.", "t": "+ʾakə̭ ldar"}], "pl": ["akeldare"]}, {"w": "aker", "e": [{"d": "to dig; to hollow out; to chisel out, to carve; to gouge", "k": 87, "p": "v", "t": "+ʾakə̭ r"}], "vn": ["kyarta"]}, {"w": "akh", "e": [{"d": "as, like, alike, corresponding to", "k": 80, "p": "part.", "t": "ʾax"}], "v": ["makh"], "s": "ܐܵܚ"}, {"w": "akhchi", "e": [{"d": "only", "k": 80, "p": "part.", "t": "ʾaxči"}], "s": "ܐܵܚܟ̃ܝܼ"}, {"w": "akhel", "e": [{"d": "eater", "k": 91, "p": "n.m.", "t": "+ʾaxəl"}], "vn": ["khalta"], "f": ["akhla"], "s": "ܐܵܚܸܠ"}, {"w": "akhel", "e": [{"d": "to eat, to be fed; to consume; metaphor. to embezzle (money)", "k": 91, "p": "i", "t": "+ʾaxəl"}], "s": "ܐܵܚܸܠ", "i": "d_akheli"}, {"w": "akher", "e": [{"d": "in the end, eventually; after all, but", "k": 92, "p": "part.", "t": "+ʾaxər", "y": "Azer. axır, Pers. ɑ̄xir < Arab."}], "s": "ܐܵܚܸܪ"}, {"w": "akheukhe", "e": [{"d": "pains, suffering", "k": 91, "p": "n.pl.", "t": "+ʾaxə+ʾuxə"}], "s": "ܐܵܚܸܐܘ̣ܚܸܐ"}, {"w": "akhkha", "e": [{"d": "here→laxxa", "k": 81, "p": "adv.", "t": "ʾaxxa"}], "s": "ܐܵܚܚܵܐ"}, {"w": "akhmaghuyta", "e": [{"d": "stupidity", "k": 92, "p": "n.f.", "t": "+ʾaxmaġuyta", "y": "Pers. ahmaġ < Arab."}], "s": "ܐܵܚܡܵܓ̰ܘ̣ܝܬܵܐ"}, {"w": "akhmakh", "e": [{"d": "in var stupid, moron", "k": 92, "p": "adj.", "t": "+ʾaxmax", "y": "Azer. axmaq < Arab."}], "v": ["ahmak"], "s": "ܐܵܚܡܵܚ"}, {"w": "akhnan", "e": [{"d": "we", "k": 80, "p": "pron.", "t": "ʾaxnan"}], "s": "ܐܵܚܢܵܢ"}, {"w": "akhnokhun", "see": "akhtun", "e": []}, {"w": "akhta", "e": [{"d": "willow tree sapling", "k": 80, "p": "n.m.", "t": "ʾaxta"}], "pl": ["akhte"], "s": "ܐܵܚܬܵܐ", "i": "d_akhtaii"}, {"w": "akhtokhun", "see": "akhtun", "e": []}, {"w": "akhtun", "e": [{"d": "you (pl.), you (sing. polite)", "k": 80, "p": "pron.", "t": "ʾaxtun"}], "v": ["akhtokhun", "akhnokhun"], "s": "ܐܵܚܬܘ̣ܢ"}, {"w": "akhula", "e": [{"d": "gluttonous", "k": 92, "p": "adj.", "t": "+ʾaxula"}], "s": "ܐܵܚܘ̣ܠܵܐ"}, {"w": "akhuna", "e": [{"d": "brother", "k": 81, "p": "n.m.", "t": "ʾaxuna"}], "pl": ["akhunvate"], "s": "ܐܵܚܘ̣ܢܵܐ"}, {"w": "akhunuyta", "e": [{"d": "brotherhood", "k": 81, "p": "n.f.", "t": "ʾaxunuyta"}], "v": ["akhunvayuyta"], "s": "ܐܵܚܘ̣ܢܘ̣ܝܬܵܐ"}, {"w": "akkara", "e": [{"d": "farmer", "k": 86, "p": "n.m.", "t": "+ʾaccara"}], "pl": ["akkare"], "s": "ܐܵܟܟܵܪܵܐ"}, {"w": "akkaruyta", "e": [{"d": "farming, agriculture", "k": 86, "p": "n.f.", "t": "+ʾaccaruyta"}], "s": "ܐܵܟܟܵܪܘ̣ܝܬܵܐ"}, {"w": "akubra", "e": [{"d": "mouse", "k": 77, "p": "n.m.", "t": "ʾakṷ bra"}], "pl": ["akubre", "abukre"], "v": ["abukra"]}, {"w": "al", "e": [{"d": "(1) to", "k": 87, "p": "prep.", "t": "+ʾal"}], "s": "ܐܵܠ"}, {"w": "alaha", "e": [{"d": "God", "k": 77, "p": "n.m.", "t": "ʾalaha"}], "s": "ܐܵܠܵܗܵܐ"}, {"w": "alahaya", "e": [{"d": "pious, godly", "k": 77, "p": "adj.", "t": "ʾalahaya"}], "pl": ["alahaye"], "f": ["alaheta"], "s": "ܐܵܠܵܗܵܝܵܐ"}, {"w": "alamat", "e": [{"d": "sign, mark", "k": 88, "p": "n.f.", "t": "+ʾalamat", "y": "Pers. alɑ̄mat < Arab."}], "s": "ܐܵܠܵܡܵܬ"}, {"w": "albal", "e": [{"d": "immediately", "k": 77, "p": "part.", "t": "ʾalbál", "y": "Azer. əlbəhəl"}], "s": "ܐܵܠܒܵܠ"}, {"w": "alde", "e": [{"d": "to cheat, to trick, to tempt, to seduce, to deceive", "k": 88, "p": "qi", "t": "+ʾaldə", "y": "Azer. aldat-"}], "vn": ["aldeta"], "s": "ܐܵܠܕܸܐ", "i": "d_aldeqi"}, {"w": "aldiyyana", "e": [{"d": "(fs.aldiyyanta", "k": 88, "t": "+ʾaldiyyana"}], "pl": ["aldiyyane"], "f": ["aldiyyanta"], "s": "ܐܵܠܕܝܼܝܝܵܢܵܐ"}, {"w": "alez", "e": [{"d": "mud brick (Canda)", "k": 77, "p": "n.m.", "t": "ʾaləz"}], "pl": ["alize"], "v": ["aliza"], "s": "ܐܵܠܸܙ"}, {"w": "alhadda", "e": [{"d": "especially, specifically", "k": 77, "p": "adv.", "t": "ʾalhadda", "y": "Azer. əlahiddə < Arab."}], "s": "ܐܵܠܗܵܕܕܵܐ"}, {"w": "alma", "e": [{"d": "people, society, population, inhabitants", "k": 88, "p": "n.m.", "t": "+ʾalma"}], "s": "ܐܵܠܡܵܐ"}, {"w": "almas", "e": [{"d": "diamond", "k": 88, "p": "n.m.", "t": "+ʾalmas", "y": "Azer. almaz