Did Jesus Speak Greek?: The Emerging Evidence of Greek Dominance in First-Century Palestine,

Did Jesus Speak Greek?: The Emerging Evidence of Greek Dominance in First-Century Palestine, by G. Scott Gleaves

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Did Jesus Speak Greek?: The Emerging Evidence of Greek Dominance in First-Century Palestine, by G. Scott Gleaves

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Did Jesus speak Greek? An affirmative answer to the question will no doubt challenge traditional presuppositions. The question relates directly to the historical preservation of Jesus's words and theology. Traditionally, the authenticity of Jesus's teaching has been linked to the recovery of the original Aramaic that presumably underlies the Gospels. The Aramaic Hypothesis infers that the Gospels represent theological expansions, religious propaganda, or blatant distortions of Jesus's teachings. Consequently, uncovering the original Aramaic of Jesus's teachings will separate the historical Jesus from the mythical personality. G. Scott Gleaves, in Did Jesus Speak Greek?, contends that the Aramaic Hypothesis is inadequate as an exclusive criterion of historical Jesus studies and does not aptly take into consideration the multilingual culture of first-century Palestine. Evidence from archaeological, literary, and biblical data demonstrates Greek linguistic dominance in Roman Palestine during the first century CE. Such preponderance of evidence leads not only to the conclusion that Jesus and his disciples spoke Greek but also to the recognition that the Greek New Testament generally and the Gospel of Matthew in particular were original compositions and not translations of underlying Aramaic sources.

Did Jesus Speak Greek?: The Emerging Evidence of Greek Dominance in First-Century Palestine, by G. Scott Gleaves

• Amazon Sales Rank: #1832923 in Books
• Published on: 2015-10-31
• Original language: English
• Number of items: 1
• Dimensions: 9.00" h x .60" w x 5.90" l, .0 pounds
• Binding: Paperback
• 238 pages

Did Jesus Speak Greek?: The Emerging Evidence of Greek Dominance in First-Century Palestine, by G. Scott Gleaves

Review 'Scott Gleaves has written a well-reasoned, and quite readable, book on the thorny question of what language Jesus spoke, and in what language the gospels were originally written. Gleaves gives a judicious critique of the Aramaic hypothesis and provides evidence for the alternative view that Greek was the first language for Jesus and his contemporaries. I recommend this book highly.' Paul L. Watson, Professor of Old Testament Studies, Amridge University, Montgomery

About the Author G. Scott Gleaves is the Dean and Associate Professor of New Testament Studies and Christian Ministry of the V. P. Black College of Biblical Studies and Kearley Graduate School of Theology at Faulkner University in Montgomery, Alabama.

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3 of 3 people found the following review helpful. An impressive alternative to the Aramaic Hypothesis By G.T. Scott Gleaves has set out to shed light on not only the weaknesses in the Aramaic Hypothesis but also a stronger and more demonstrable theory: that the dominant language in Palestine during the time of Jesus was Greek. The importance of such a study should be apparent, yet Gleaves lays out nine reasons why the Aramaic Hypothesis poses more problems than it solves (xxiv). Asserting Greek dominance, Gleaves claims, has the benefit of alleviating these problems. By appealing to various lines of evidence—mainly archaeological and textual—Gleaves aims to demonstrate that the Greek New Testament (GNT) was originally written in the very language spoken by Jesus and his disciples, thus implying that no translation was involved in the transmission process.The first chapter immediately calls into question Fitzmeyer’s three-stage hypothesis, which is based on the inconclusive assumption that Aramaic was the pervasive language of first-century Galilee. A more likely scenario, Gleaves argues, is that these Galileans spoke a style of Greek that was adapted to their Semitic context. A brief overview of extra-biblical Jewish literature (i.e., LXX, Josephus) and Jewish relics (i.e., ostracons, ossuaries) demonstrates the vast extent to which Jews used Greek prior to and during the NT period.The second chapter presents the first major component of Gleaves’ overall argument. Here he paints a picture of ancient Palestine as being highly Hellenistic in nature. He achieves this in two ways. First, Gleaves examines the three primary languages of this time period and provides a substantial sampling of textual examples to show that Greek was the common language of the day. Second, he focuses on the Hellenistic character of first-century Galilean cities.Chapter three focuses on the biblical text and examines the backgrounds of the primary disciples who eventually took Jesus’ teachings to the greater world. This chapter was the most unexpected, but it eventually becomes evident that this line of argumentation is highly relevant. Gleaves dusts off an old question to which he provides a fresh answer. Why did Jesus choose these particular disciples? Gleaves’ answer directly relates to the question of Greek dominance: Jesus chose his disciples because they were born and raised in a hybrid culture which, though thoroughly Jewish, was also thoroughly Hellenistic and bilingual.The fourth and final chapter comprises the third component of Gleaves’ argument. Here, he examines the GNT and scours it for signs of Aramaic influence. The underlying problem of which Gleaves constantly reminds the reader is that there are no extant NT manuscripts or fragments in Aramaic. The question this raises concerns the Semitic quality of the GNT, and Gleaves answers this by calling attention to two facts: (1) the LXX is the primary source of OT quotations in the GNT, which explains its many Hebraisms, and (2) there are Aramaic phrases in the GNT, which raises the question of why only small portions of Jesus’ sayings are given in Aramaic and not the entirety of gospel (specifically Mark’s) discourses. The middle part of this chapter is extremely helpful in its many charts which demonstrate the differences between original Greek compositions and the more wooden “translation Greek.” Finally, Gleaves introduces the evidence from the early church fathers, which largely supports the Aramaic hypothesis.In his conclusion, Gleaves summarizes his views thus: the Aramaic Hypothesis is untenable; the evidence favors Greek dominance; the Semitic character of the NT is the indication not of an Aramaic original, but rather of a unique style of Greek with a Semitic flair.The overall argument Gleaves builds is certainly commendable, not only for its boldness in going against the majority view of Aramaic dominance, but also in its ability to argue a more stable alternative. Even readers who are not completely convinced will still have difficulty avoiding some of the questions he raises. The most important of such questions is that of Greek style in chapter four. Why, if the gospels are translations of Aramaic, does it exhibit so many characteristics of skillful Greek original compositions? The presence of stylistic nuances in compositional Greek, such as the presence of unparalleled Greek words (without an Aramaic equivalent) and idiomatic grammatical constructions (i.e., the genitive absolute), raises important questions that proponents of the Aramaic hypothesis are hard-pressed to answer.A reading of this monograph will raise many interesting questions. While Gleaves certainly answers most of them, a few do go unanswered. At least three major questions are left dangling upon the conclusion. First, assuming for the sake of argument that the GNT is a translation from an Aramaic source, it seems that there could be other explanations for the dominance of the LXX as the dominant OT source. Second, there remains the question of why Mark would include Aramaic words at all. It seems clear that Jesus would have had good reasons to speak in Aramaic in certain contexts, but why did Mark not simply portray all of Jesus’ conversations in Greek? Last, Gleaves does not provide a conclusive response to the problem of the Patristic writers. The testimony of these witnesses seems to be fairly significant, yet Gleaves only touches on their testimony in a brief paragraph. It strikes me that the strongest pieces of evidence for the Aramaic Hypothesis would deserve the strongest rebuttal.Nevertheless, the logical strength of Gleaves’ comprehensive argument is formidable, and the questions addressed above do not detract from this. If Gleaves is correct—and the burden of proof is now on the skeptic—we have nothing short of the actual words of Jesus and his disciples.

1 of 1 people found the following review helpful. the prominence of strong Hellenistic cities like Sepphoris, the backgrounds of the apostles and others ... By Dr. Doug Burleson Did Jesus Speak Greek? The Emerging Evidence of Greek Dominance in First-Century Palestine grew out a dissertation at Amridge University under the direction of Dr. Rodney Cloud. The study by Dr. Scott Gleaves, now serving as Dean and Assoc. Professor of Bible of the V. P. Black College of Biblical Studies at Faulkner University, seeks to demonstrate “that within the region of Galilee in Roman Palestine in the first century C. E. Greek became the dominant language spoken among Jews and Gentiles” (xxiv). The assumption among many NT scholars has been that Jesus and those closest to Him spoke Aramaic and thus the Gospel accounts of the NT (originally written in Greek) are translations either from the words that Jesus spoke in Aramaic or less likely actual documents in Aramaic. Through four chapters Gleaves argues that Jesus and His disciples spoke Greek as based on the written evidences of inscriptions, NT writers quoting the Septuagint (the Greek OT), the difficult linguistic milieu of first-century Palestine, the prominence of strong Hellenistic cities like Sepphoris, the backgrounds of the apostles and others who were close to Jesus, comparisons of materials shared by the four accounts, and the extant Greek NT manuscripts. Gleaves provides a good overview of research in this area and affirms that the NT documents were not Greek translations of underlying Aramaic originals. I appreciated the acknowledgement that Jesus and those closest to Him did not necessarily only speak Aramaic. Of course I can still believe that Jesus primarily spoke Aramaic while the NT writings were written in Greek, without having to buy into all of the speculations of German higher criticism. This book shows that one should not assume that if Jesus spoke Aramaic and the NT is written in Greek that the words of Jesus cannot be viewed as authoritative. The authority of the NT writings does not depend on the language Jesus spoke. Gleaves’s work has brought an relevant discussion to light and will be of interest to anyone who wants to learn more about the linguistic settings in which Jesus spoke and the evangelists’ wrote.

0 of 0 people found the following review helpful. Helpful Overview of Greek in 1st c. Palestine, but Unfortunately Wrong Conclusions By William A. Ross There are a number of flaws in this book from a linguistic perspective in Gleaves' usage of terminology like "dialect" and "register." As much as the prevalence of Greek in Palestine during the 1st c. C.E. deserves attention and emphasis, Gleaves draws a patently false conclusion about the "Palestinian Greek dialect." This notion is apparently based on the work of N. Turner, whose view of “Biblical Greek” as a “Jewish-Greek dialect” has been thoroughly disproved for at least fifty years now. The absence of seminal figures like Deismann, Thumb, Moulton, Shipp, and Lee, for example, from this volume is conspicuous at best. It certainly presents major obstacles – to put it mildly – for Gleaves’ conclusion. A brief but firm rebuttal to Gleaves’ whole conclusion on NT Greek can be found, for example, in G. H. R. Horsley’s article in the recent Encyclopedia of Greek Language and Linguistics (Leiden: Brill, 2014): 280-83 and the sources he cites there.

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Did Jesus Speak Greek?: The Emerging Evidence of Greek Dominance in First-Century Palestine, by G. Scott Gleaves