Acts 26:14

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Linguistic Context of First-Century Palestine: An Exegetical Inquiry

This exegetical study of “The Passion” and Koine Greek is based on a b-greek discussion from Wednesday, September 17, 2003. The discussion commenced with an inquiry into the linguistic choices of a forthcoming film, “The Passion,” which was stated to exclusively feature Aramaic and Latin. The original poster questioned the omission of Koine Greek, particularly considering its potential prevalence in first-century Judea and Galilee, and specifically inquired about the linguistic capacity of figures such as the Roman prefect Pilate when interacting with Jewish religious leaders.

The central exegetical issue under examination revolves around the actual linguistic landscape of first-century Palestine. This includes the prevalence of Koine Greek among various population groups, the potential multilingualism of key historical and biblical figures like Pontius Pilate and Jesus, and how these linguistic realities inform the interpretation of New Testament passages. The discussion implicitly questions the historical accuracy of representations that exclude Koine Greek, prompting an analysis of biblical texts that either record Jesus’ words in Aramaic (e.g., Matthew 27:46) or explicitly mention other languages being spoken (e.g., Acts 26:14).

Matthew 27:46 (Nestle 1904)

περὶ δὲ τὴν ἐνάτην ὥραν ἀνεβόησεν ὁ Ἰησοῦς φωνῇ μεγάλῃ λέγων· Ἠλὶ Ἠλὶ λεμὰ σαβαχθανί; τοῦτ’ ἔστιν· Θεέ μου Θεέ μου, ἵνα τί με ἐγκατέλιπες;

Key differences with SBLGNT (2010):

• The Nestle 1904 text employs a colon (:) after λέγων, whereas SBLGNT (2010) uses a comma (,).
• Nestle 1904 renders τοῦτ’ ἔστιν with an apostrophe, while SBLGNT (2010) uses a smooth breathing mark and an apostrophe (τοῦτ᾽ ἔστιν).
• No substantive textual variants concerning the Aramaic transliteration or its Greek translation exist between these editions for this verse.

Textual criticism (NA28), lexical notes (KITTEL, BDAG): The textual tradition for Matthew 27:46, as reflected in NA28, is remarkably stable regarding the inclusion of the Aramaic phrase Ἠλὶ Ἠλὶ λεμὰ σαβαχθανί and its subsequent Greek translation. This stability underscores the high degree of confidence scholars have in the fidelity of this particular passage across various ancient manuscripts.

Lexically, the verb ἐγκατέλιπες (aorist active indicative, 2nd person singular from ἐγκαταλείπω) is significant. BDAG defines ἐγκαταλείπω in several ways, including “to leave a place or a people, leave behind, desert” and “to leave someone in the lurch, abandon, forsake, desert.” KITTEL (TDNT, abridged) further elaborates on its usage, particularly in the Septuagint (LXX) where it frequently translates Hebrew verbs signifying abandonment or forsaking, often in the context of God’s relationship with humanity or an individual. Its use in Matthew 27:46 directly echoes Psalm 22:1 (LXX 21:2), emphasizing a profound sense of being utterly deserted or left to one’s fate, highlighting the depth of Jesus’ suffering and existential isolation on the cross. The choice of this specific term amplifies the theological weight of Jesus’ cry.

Translation Variants

The grammatical structure of Matthew 27:46, presenting the Aramaic phrase Ἠλὶ Ἠλὶ λεμὰ σαβαχθανί followed by the explanatory τοῦτ’ ἔστιν (“that is” or “this means”) and its Greek equivalent, is both grammatically precise and rhetorically powerful. This juxtaposition serves a dual purpose: it preserves the ipsissima verba (the very words) of Jesus, lending an air of historical authenticity and immediacy to the narrative, while simultaneously ensuring comprehensive understanding for a Hellenistic Greek-speaking readership. The use of ἵνα τί is a common Hellenistic idiom for “why,” rather than a literal “in order that what.” The aorist indicative ἐγκατέλιπες signifies a completed action in the past, emphasizing the definitive nature of the perceived abandonment. Rhetorically, the inclusion of the Aramaic highlights the raw, visceral agony of Jesus’ cry, rooted in his immediate cultural and linguistic context, before offering a precise theological interpretation through the Greek translation, which connects it directly to the Psalter.

Conclusions and Translation Suggestions

The scholarly discussion affirms that Koine Greek was indeed a prevalent language in first-century Palestine, particularly in Hellenistic urban centers, commercial hubs, and among different nationalities, including Roman officials like Pilate, who likely possessed some proficiency. While Aramaic was widespread, particularly in rural Galilee, and Hebrew was revered for religious texts, the linguistic evidence suggests a multilingual environment. The New Testament, written in Koine Greek, often includes Aramaic phrases with accompanying Greek translations, underscoring the necessity of making Jesus’ words accessible to a broader audience while preserving their original force. This reflects the reality that the Gospel message was intended for both Aramaic-speaking and Greek-speaking communities.

1. “Around the ninth hour, Jesus cried out with a loud voice, saying, ‘Eli, Eli, lema sabachthani?‘ which means, ‘My God, my God, why have you forsaken me?'”
   This translation prioritizes the direct transliteration of the Aramaic, followed immediately by its Greek explanation, reflecting the evangelist’s dual concern for authenticity and comprehensibility.
2. “At about three in the afternoon, Jesus shouted, ‘My God, my God, why did you abandon me?’ (These were his Aramaic words, followed by their Greek translation: ‘Eli, Eli, lema sabachthani?‘).”
   This variant emphasizes the meaning in English first, acknowledging the underlying Aramaic, and reverses the order to highlight the *impact* of the message for a modern reader while still preserving the original language for reference.
3. “And about the ninth hour Jesus cried out with a loud voice, saying, ‘Eli, Eli, lema sabachthani?‘ that is, ‘My God, my God, for what reason have you utterly left me?'”
   This option leans into a more literal rendering of “ἵνα τί” (“for what reason”) and strengthens the lexical force of “ἐγκατέλιπες” to “utterly left,” conveying the profound sense of desolation implied by the psalm and the Greek term, while maintaining the Aramaic transliteration.

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