Preface
And the Word became flesh and dwelt among us, and we have seen His glory, glory as of the only Son from the Father, full of grace and truth. John 1:14
John 1:14 highlights the profound implications of the Incarnation for both theology and practical righteous living that is required by all who faithfully follow Jesus. In addition, this verse emphasizes the significance of God’s presence and action in the world through Jesus Christ and His imminent return.
The rationale for this blog post is to provide reliable evidence of the multifaceted importance of Jesus’ need for multilingualism as an effective instrument in bridging the Aramaic, Jewish, and Greek philosophical concepts while emphasizing the accessibility of God’s message during His time, and for all other Nations through the person of Christ.
Primary Sources
The primary sources for understanding Jesus’s life, teachings, and interactions come from the New Testament of the Bible, specifically the four Gospels: Matthew, Mark, Luke, and John. These texts provide accounts of Jesus’s words and actions as recorded by His Jewish and non-Jewish followers within early communities.
Additionally, other New Testament writings, such as the Acts of the Apostles and the letters of Paul and other apostles, offer further insights into the early New Covenant movement and its spread.
Jesus of Nazareth likely spoke Aramaic as His primary language, as it was the common language of the region during His time. He being the promised Messiah of Jewish heritage would known and had an excellent understanding of Hebrew.
The Hebrew text was the language of religious texts and worship among the Jewish people, and possibly Greek, which was the language of trade and administration in the Eastern Mediterranean during that period.
The significance of the languages Jesus spoke lies in their cultural and religious contexts:
- Aramaic: This was the everyday language of Jesus and the people around Him. Speaking Aramaic would have allowed Jesus to communicate effectively with the common people of Judea and Galilee, as well as with His disciples. The use of Aramaic underscores Jesus’s humanity as the Last Adam and His accessibility to the ordinary people of His time.
- Hebrew: Although Aramaic was the common language, Hebrew held significant religious and cultural importance as the language of the Jewish scriptures and religious rituals. Knowing Hebrew would have enabled Jesus to engage with the religious texts of His tradition, teach in the synagogues, and participate in religious ceremonies.
- Greek: Jesus would know Greek due to its widespread use in trade and commerce in the Eastern Mediterranean. Greek was also the language of the Septuagint, the Greek translation of the Hebrew Scriptures, which was widely used among Hellenistic Jews. Knowledge of Greek would have facilitated communication with the broader Hellenistic world and potentially enabled Jesus’s teachings to reach a wider audience through translation.
The multilingualism of Jesus reflects the diverse cultural and linguistic milieu of the region during His time. It underscores His ability to communicate with various groups of people, from the common folk who spoke Aramaic to the learned religious leaders who used Hebrew, and potentially even to the broader Mediterranean world through Greek.
Within the Apostolic Writings, what Biblical passages reflect Jesus’ multilingualism?
While there are no explicit passages in the New Testament that directly demonstrate Jesus speaking multiple languages, there are some indirect indications of His linguistic abilities and interactions with people of different backgrounds:
- Aramaic: Many instances in the Gospels depict Jesus speaking Aramaic. For example, in Mark 5:41, Jesus raises a girl from the dead and says, “Talitha koum,” which is Aramaic for “Little girl, I say to you, arise.” Similarly, on the cross, Jesus cries out in Aramaic, “Eloi, Eloi, lema sabachthani?” meaning, “My God, my God, why have you forsaken me?” (Mark 15:34).
- Greek: While the Gospels are primarily written in Greek, there are instances where Jesus interacts with Greeks or non-Jews. For example, in John 12:20-22, some Greeks approach Philip, expressing their desire to see Jesus. This interaction suggests that Jesus may have conversed with them in Greek or through an interpreter.
- Hebrew/Aramaic: In some instances, Jesus quotes from the Hebrew scriptures, demonstrating his familiarity with Hebrew or Aramaic translations of those scriptures. For example, in Mark 15:34 (quoting Psalm 22:1), Jesus cries out, “Eloi, Eloi, lema sabachthani?” This shows his knowledge of Hebrew scriptures and possibly Hebrew itself.
Historic Ramifications of the Second Temple Destruction on the Hebrew Language
The destruction of the Second Temple in 70 CE had significant implications for the Hebrew language and its usage. Before the destruction of the Second Temple, Hebrew was already in a state of transition. During the period of the First Temple, Biblical Hebrew was the primary language of the Israelites and was used for religious, literary, and administrative purposes.
However, after the Babylonian exile and the subsequent return to Jerusalem, Hebrew changed and was influenced by Aramaic, the common language between speakers whose native languages were different from the region.
During the Second Temple period, Aramaic became increasingly prevalent in everyday speech and written documents, alongside Hebrew. Aramaic had already gained prominence during the Babylonian exile, and its continued use was reinforced by the Persian and Hellenistic administrations in the region. As a result, Aramaic was commonly spoken by the Jewish population, especially in urban areas, while Hebrew remained the language of religious texts and ceremonies.
The destruction of the Second Temple by the Romans in 70 CE marked a significant turning point in Jewish history and had several impacts on the Hebrew language:
- Loss of Centralized Authority: With the destruction of the Temple, the religious and administrative center of Jewish life was destroyed. This led to a dispersal of the Jewish population and a loss of centralized authority. As a result, Hebrew ceased to be the dominant language of everyday communication among Jews, and Aramaic continued to be used widely in the diaspora.
- Shift to Rabbinic Judaism: After the destruction of the Temple, rabbinic Judaism emerged as the dominant form of Judaism, focusing on the study of the Torah and interpretation of Jewish law. Rabbinic scholars preserved and transmitted Hebrew through their study of religious texts and commentaries, ensuring its continuity as a sacred language.
- Hebrew as a Sacred Language: Despite the decline of Hebrew as a spoken language, it remained the language of Jewish liturgy, scholarship, and religious texts. Rabbinic literature, including the Mishnah, Talmud, and Midrash, was written in Hebrew, preserving and enriching the language through centuries of scholarly activity.
- Influence of Other Languages: While Hebrew remained the language of Jewish religious life, it continued to be influenced by other languages, particularly Aramaic and later, during the medieval period, by Arabic and other languages spoken in the regions where Jewish communities resided.
Overall, the destruction of the Second Temple marked a shift in the role of Hebrew from a spoken vernacular to a primarily literary and religious language. Despite the challenges posed by linguistic and cultural changes, Hebrew persisted as a vital component of Jewish identity and religious practice throughout the centuries.
What are the major dangers for readers of the Hebrew Biblical text misreading it only from a Western Christian perspective?
Reading the Hebrew Bible (the Old Testament) solely from a Western Christian perspective can lead to several potential dangers or misunderstandings. Briefly, Cultural Context; Theological Differences, Translation Issues, Ethical and Moral Perspectives, and Prophecy and Fulfillment.
To avoid these dangers, readers of the Hebrew Bible should engage in responsible and informed study that includes:
- Familiarity with ancient Israel’s historical and cultural context and surrounding cultures.
- Awareness of theological differences between Judaism and Christianity.
- Critical engagement with different translations and interpretations of the text.
- Consideration of ethical and moral principles in light of the text’s cultural context.
- Respect for Jewish perspectives and interpretations of the Hebrew Bible.
Some research articles for your consideration:https://www.biblicalarchaeology.org/daily/ancient-cultures/ancient-near-eastern-world/saving-aramaic-the-language-jesus-spoke/ and https://www.jerusalemperspective.com/2551/
The translation of the Holy Bible over the years has yielded both positive and negative results. For the positive results, Accessibility, Cultural Understanding, Spiritual Growth, and Scholarly Study.
For some of the negative results, consider the Loss of Original context; Theological Bias, Misinterpretation, and Division and Conflicts.
I have included a link “What Is the Best Bible Translation”?https://www.biblicalarchaeology.org/daily/biblical-topics/bible-versions-and-translations/best_bible_translation/
Closing comments:
The blessed reality of Jesus Christ as the Living Word of God correlates to the language and communication of the time. This is important because it emphasizes the significance of divine revelation, truth, and communication in human terms. The Word of God’s focus has always been to the heart of everyone who hears it communicated in various languages.
Jesus’ multilingualism effectively bridges the Aramaic, Jewish, and Greek philosophical concepts while emphasizing the accessibility of God’s spiritually reformational message now for all other Nations through the person of Christ.
Grace and Peace
Brother Alonzo
