Ben-Yehuda, ishonib, arab va aramey tillari proto-semit tilining qadimiy xarakterini saqlab qolgan, deb hisoblab, Falastindagi zamonaviy ivrit tilini yaratishda arab va aramey tillariga kuchli tayanishni ma'qul ko'rdi. Biroq haqiqatda zamonaviy ivrit tili yangi semit-yevropa aralash tiliga aylandi: u yiddish, arab, aramey, ladino, lotin, yunon, polyak, rus, ingliz va boshqa yevropa tillaridan ko'plab so'zlarni o'zlashtirdi. Shunga qaramay, Ben-Yehuda tomonidan tanlangan arabcha so'zlardan qarz olish va arab tiliga modellashtirish yo'nalishi arab islom sivilizatsiyasining oltin davrida yuz bergan, ivrit tiliga arabcha so'zlarning keng qarz olinishi va arab tili shakl-yasalish modellariga tayanishdan oldingi an'analarga asoslangan edi. Zamonaviy ivrit tiliga arab tilining ta'siri to'liq Ben-Yehuda yoki uning Ivrit tili qo'mitasiga bog'lanmasa-da, Ben-Yehuda arab tili ta'sirida yaratgan ko'plab yangi so'zlar bugungi standart ivrit tilining bir qismiga aylandi. Ben-Yehuda arab so'zlari asosida yaratgan ivrit so'zlariga quyidagilar misol bo'la oladi: arabcha qitar'dan olingan qattar ("lokomotiv"); arabcha taarikh ("tarix", "sanalash") dan olingan taarikh ("sana"); arabcha adib ("madaniyatli") dan kelib chiqqan adiv ("muloyim"). Arab tiliga asoslangan shakl-yasalish modellari zamonaviy ivritdagi boqer tov ("xayrli tong") salomlashuvida va uning takrorlanuvchi shakli boqer or ("nur tongi") da uchraydi; ular arabcha sabah al-xayr ("xayrli tong") va sabaḥ an-nur ("nur tongi") namunalari asosida shakllangan (Shehadeh 1998: 60).

Believing that Arabic and Aramaic have preserved the ancient character of proto-Semitic language, Ben-Yehuda favoured a strong reliance upon Arabic and Aramaic in the creation of modern Hebrew in Palestine, although in reality modern Hebrew became a new Semito-European hybrid language borrowing many words from Yiddish, Arabic, Aramaic, Ladino, Latin, Greek, Polish, Russian, English and other European languages. However, the patterns pursued by Ben-Yehuda, of borrowing from and modelling on Arabic, built upon previous extensive Hebrew borrowings and morphological modelling on Arabic that took place during the golden age of Arab Islamic civilisation. Although the influence of Arabic on modern Hebrew cannot be attributed entirely to Ben-Yehuda or his Hebrew Language Committee,22 many of the new words coined by Ben-Yehuda under the influence of Arabic became part of the standard Hebrew language of today.23 Examples of the Hebrew words coined by Ben- Yehuda on the basis of Arabic words included qattar (‘locomotive’), which he borrowed from the Arabic qitar; taarikh (‘date’), from the Arabic taarikh (‘history’, ‘dating’); and adiv (‘polite’), which comes from the Arabic adib (‘cultured’).24 Morphological patterns modelled on Arabic are found in the modern Hebrew greeting boqer tov (‘good morning’) and its refrain boqer or (‘morning of light’), modelled after the Arabic sabah al-khair (‘good morning’) and sabaḥ an-nur (‘morning of light’) (Shehadeh 1998: 60).

Shuni esda tutish kerakki, bu yerda faqat arab tilidan to'g'ridan-to'g'ri o'zlashtirilgan so'zlar namunalarigina emas, balki kalka (so'zma-so'z tarjima qilingan o'zlashmalar) ham nazarda tutilmoqda.

It should be borne in mind that the reference here is not only to patterns of direct borrowings from Arabic, but also to loan translation:

arab tilidan olingan so'zlarga yaqin andozada yasalgan, arab tilining nutq materialidan tashkil topgan so'zlar. Quyida ko'rib chiqilganidek, arab tiliga bunday taqlid qilish va kalka usulidagi tarjimalar keyinchalik Isroil Nomlar qo'mitasi tomonidan Falastin arab toponimlarining Isroil ibroniy toponimlariga aylantirilishiga katta ta'sir ko'rsatadi.

words modelled closely after Arabic, consisting of the speech material of Arabic. As we will see below, this modelling on and loan translation from Arabic would subsequently have a major impact on the transformation of Palestinian Arab toponyms into Israeli Hebrew toponyms by the Israeli Names Committee.

Ben-Yehuda 1858-yilda Litva qishlog'i Luzhkida Lazar Perelman nomi bilan tug'ilgan va Rossiya imperiyasiga qarashli Belarusda talmudiy maktabida tahsil olgan.

Ben-Yehuda was born Lazar Perelman, in the Lithuanian village of Luzhky, and attended a Talmudic school in Belarus in the Russian Empire.

Лингвистик утопист ва дунyoвий лингвистик сионист, сионистик тилнинг энг нуфузли лексикографи Бен-Йегуда адабий ва разговор арабчасидан, юнон, арамий ва бошқа тиллардан кўплаб сўзлар ҳам ўзлаштирган. Газета муҳаррири бўлган Бен-Йегуда 1881 йилда Фаластинга кўчиб келди ва бу сионистик тил инқилоби ортидаги асосий ҳаракатлантирувчи кучга айланди (Stavans 2008; Rabkin, 2006: 54–57; 2010: 132). Ўша вақтда Қудусдаги яҳудийлар араб, идиш ва француз тилларида сўзлашар эди. Бен-Йегуда, айниқса идиш тилини ва Фаластиндаги Европа сионист мустамлакачилари сўзлашадиган бошқа тилларни almashtirishi мумкин бўлган янги тилни тиклаш ва ривожлантиришга киришди. У Париждаги Сорбонна университетида Яқин Шарқ тарихи ва сиёсатини ўрганган ҳамда Фаластин разговор арабчасини ўрганган. Сорбоннада ўқиган тўрт йил давомида у ивритдан дарслар олган. Айнан Париждаги бу тажриба ва XIX асрнинг охирида француз лингвистик миллатчилигининг юксалишига дуч келиши Бен-Йегудани (Перельман) ивритни амалий ва сионистик миллий маданий лойиҳа сифатида «тиклаш»га илҳомлантирди.

A linguistic utopian and a secular linguistic Zionist, the most influential lexicographer of the Zionist vernacular also borrowed many words from literary and colloquial Arabic, Greek, Aramaic and other languages. A newspaper editor, Ben-Yehuda immigrated to Palestine in 1881 and became the driving spirit behind this Zionist vernacular revolution (Stavans 2008; Rabkin, 2006: 54–57; 2010: 132). At that time the Jews in Jerusalem spoke Arabic, Yiddish and French. Ben-Yehuda set out to resurrect and develop a new language that could replace Yiddish, in particular, and other languages spoken by the European Zionist colonists in Palestine. He had studied history and politics of the Middle East at the Sorbonne University in Paris and learned Palestinian colloquial Arabic. In the four years he spent at the Sorbonne he took Hebrew classes. It was this experience in Paris, and his exposure to the rise of French linguistic nationalism at the end of the 19th century, that inspired Ben-Yehuda (Perelman) to attempt the ‘resurrection’ of Hebrew as a practical and Zionist nationalist cultural project.

1881-yilda Falastinga kelganidan so'ng Lazar Perelman ismini Eliezer Ben-Yehuda ("Yahudoning o'g'li") deb o'zgartirdi va "zamonaviy ivrit tili"ni birinchi bo'lib tirik xalq tili sifatida qo'llab, uni muqaddas kitob tili va ibodat tili (lashon hakodesh) maqomidan "dunyoviy-millatchi" zamonaviy tilga aylantirdi. Ben-Yehudaning ikkinchi xotini Paula Beila Ivrit ismi Xemda ni oldi, u esa o'g'li Ben-Tsion ("Sion o'g'li") ni bolaligida boshqa tillarga umuman duch kelmaydigan qilib, uni butunlay ajratib qo'yib va boshqa tillarga kiritishni rad etib, faqat zamonaviy ivritda gapirib tarbiyaladi.

After arriving in Palestine in 1881, Lazar Perelman changed his name to Eliezer Ben-Yehuda (‘Son of Judah’) and became the first to use ‘modern Hebrew’ as a vernacular and transform it from a biblical language and a language of liturgy (lashon hakodesh) into a ‘secular-nationalist’ modern language. Ben-Yehuda’s second wife Paula Beila took the Hebrew name Hemda, and he raised his son, Ben-Tzion (‘son of Zion’), speaking only modern Hebrew by totally isolating him and refusing to let him be exposed to other languages during childhood.

Ben-Yehuda muharrirlik qilgan bir qancha ibroniy tilidagi gazetalar, jumladan "Ha-Tsvi" ("Kiyik") gazetasi ham bor edi. Oxirgisi Quddusning pravoslav yahudiy jamoasining kuchli noroziligidan so'ng Usmonli hokimiyati tomonidan bir yilga yopib qo'yildi, chunki jamoa uning ishini muqaddas narsalarga hurmatsizlik deb hisoblardi.

Ben-Yehuda served as editor of a number of Hebrew-language newspapers, including Ha-Tzvi (the Deer). The latter was closed down for a year by the Ottoman authorities following fierce opposition from the Orthodox Jewish community of Jerusalem, which viewed his work as sacrilegious.

Quddus shahri asosan arab tilida so'zlashadigan shahar edi, uning yahudiy aholisi arab va yidish tillarida gaplashar, Ibroniy tilini — "muqaddas til" (lashon hakodesh) ni kundalik suhbatda ishlatishga qarshi chiqar edi. Boshqa mahalliy yahudiylar esa yangi ibroniy tilini "sun'iy yasalgan", aralash til sifatida masxara qilar edi.

Jerusalem was a predominantly Arabic-speaking city, whose Jewish residents spoke both Arabic and Yiddish and objected to the use of the ‘holy tongue’ (lashon hakodesh), Hebrew, for everyday conversation. Other local Jews ridiculed the new Hebrew as a ‘fabricated’, hybrid language.

Quddusda Ben-Yehuda Ivrit tilini tiklash qo'mitasi (Va'ad Ha-lashon ha-ʿIvrit) tashkil etilishida markaziy shaxsga aylandi. U dastlab 1890 yilda tashkil etilgan, bir yil faoliyat ko'rsatgan, so'ngra tarqatilgan va 1904 yilda qayta tiklangan; Ben-Yehuda uning birinchi raisi bo'ldi. Ben-Yehudaning lingvistik sa'y-harakatlari 1922 yilda muvaffaqiyat bilan toj kiydi, qachonki Falastindagi Britaniya mustamlakachi ma'muriyati, sionistik yahudiy Oliy komissari Gerbert Samuel boshchiligida, zamonaviy ivrit tilini Britaniya Mandat Falastinining uchta rasmiy tilidan biri sifatida tan olishga qaror qildi, arab va ingliz tillari bilan birga.

In Jerusalem Ben-Yehuda became a central figure in the establishment of the Hebrew Language Committee (Va’ad Ha-lashon ha-ʿIvrit). It was initially set up in 1890, operated for one year, disbanded and then revived in 1904; Ben-Yehuda was its first president. Ben-Yeduda’s linguistic efforts were crowned with success when the British colonial authorities in Palestine decided in 1922, under a Zionist Jewish High Commissioner, Herbert Samuels, to recognise modern Hebrew as one of the three official languages of British Mandatory Palestine, alongside Arabic and English.

Ben-Yehudaning qo‘mitasi o‘rnini 1953-yil 27-avgustda Isroil Knessetining qonuniga binoan tashkil etilgan Isroil Ivrit tili akademiyasi egalladi. Bu akademiya «Ivrit tilining oliy instituti» nomi bilan tashkil etilgan bo‘lib, Quddusdagi Ibroniy universitetida joylashgan. Zamonaviy ivrit tili Falastindagi Sharqiy Yevropalik sionistlar orasida keng tarqala borgach, Ivrit tili qo‘mitasi byulletenlar va lug‘atlar nashr eta boshladi hamda bugungi kunda Isroilda kundalik ishlatiladigan minglab so‘zlarni yaratdi. Qo‘mita raisi Ben-Yehuda zamonaviy ivrit tilining birinchi lug‘atini ham tuzdi. Ben-Yehuda zamonaviy ivrit tilidagi bo‘shliqlarni Yevropa tillari emas, balki tirik semit tili bo‘lgan arab tili bilan to‘ldirish kerak, deb ta’kidlardi; u arab tilini ivritdagi yetishmayotgan ildizlar va yangi so‘zlarning asosiy manbai deb hisoblardi (Shehadeh 1998: 61‒62). Ben-Yehudaning 1914-yildagi «Tilimizdagi bo‘shliqlarni to‘ldirish manbalari» nomli maqolasida bildirilgan bu fikrlar XIX asrda Edward Robinson va Victor Guérin kabi G‘arb bibliya arxeologlari va muqaddas geografiya olimlari tomonidan ilgari surilgan qarashlarni aks ettirardi. U shunday yozgan: «Arab lug‘atida topilgan ildizlarning aksariyati bir vaqtlar ivrit leksikonining bir qismi bo‘lgan, bu ildizlarning hammasi begona emas, arabcha ham emas, balki bizniki bo‘lib, biz ularni yo‘qotib, endi qayta topdik» (Ben-Yehuda 1914: 9; shuningdek qarang: Blau 1981: 32).

Ben-Yehuda’s committee was replaced by the Israeli Academy of the Hebrew Language, which was established following an Act of the Israeli Knesset, passed on 27 August 1953, as ‘The Supreme Institute of the Hebrew Language’ and located in the Hebrew University of Jerusalem. As modern Hebrew became more widely spoken among East European Zionist settlers in Palestine, the Hebrew Language Committee began to publish bulletins and dictionaries and coined thousands of words that are in everyday use today in Israel. The Committee’s President, Ben-Yehuda, also compiled the first modern Hebrew dictionary. Ben-Yehuda argued that Arabic, a living fellow Semitic language, rather than European languages, should fill modern Hebrew lacunae, seeing Arabic as a major source for missing roots and new words in Hebrew (Shehadeh 1998: 61‒62). Ben-Yehuda’s claims, made in a 1914 article entitled ‘Sources to Fill the Lacunae in our Language’, echoed similar claims put forward by Western biblical archaeologists and scriptural geographers in the 19th century such as Edward Robinson and Victor Guérin. He wrote: ‘the majority of the roots found in the Arabic vocabulary were once part of the Hebrew lexicon, and all of these roots are not foreign, nor are Arabic, but are ours, which we lost and have now found again’ (Ben-Yehuda 1914: 9; see also Blau 1981: 32).

Ben-Yehuda, o'sha paytdagi Quddusdagi Ibroniy tili qo'mitasi rahbari, o'lik ibroniy tilini tiriltirish va zamonaviy (Ashkenazi) ibroniy tilini qayta yaratish uchun arab tilining ahamiyatini qat'iy ta'kidlagan.

Ben-Yehuda, then head of the Jerusalem-based Committee of the Hebrew Language, insisted on the relevance of Arabic for reviving the dead language of Hebrew and reinventing modern (Ashkenazi) Hebrew.

Jeshua Blau, Quddus Arab tili va adabiyoti bo'yicha professor emeriti, Quddus Ibroniy universiteti hamda Isroil Ibroniy tili akademiyasining rahbari (1981–1993), Ben-Yehuda tirik arab tilining foydaliligini qat'iy ta'kidlaganini yozadi: «Ibroniy tilidagi kamchiliklarni to'ldirish uchun Qo'mita grammatika qoidalari va lingvistik o'xshatish asosida semit ildizlaridan so'zlar yasaydi: aramiy va ayniqsa arab ildizlaridan» (Blau 1981: 33).

Joshua Blau, Professor Emeritus of Arabic Languages and Literature at the Hebrew University of Jerusalem and President of the Israeli Academy of the Hebrew Language (1981‒1993), writes that Ben-Yehuda insisted on the usefulness of living Arabic: ‘In order to supplement the deficiencies of the Hebrew language, the Committee coins words according to the rules of grammar and linguistic analogy from Semitic roots: Aramaic and especially from Arabic roots’ (Blau 1981: 33).