John 13:1

An Exegetical Investigation of Greek Lexemes in Passover Contexts: Afikomen and Pascha

This exegetical study of ‘Greek word in the Passover?’ is based on a b-greek discussion from January 23, 2002. The initial query centered on material concerning the Passover Seder developed shortly after the time of Christ, specifically an argument that the broken Matzah is referred to by a Greek word, “afikomen” (transliterated as **ηφικομεν**), which is purportedly the aorist of **ἱκνέομαι** (transliterated as **ικνεομαι**), meaning “he came.” The initial inquirer raised several grammatical concerns, questioning the absence of a sigma and alpha in the supposed aorist form and the unusual active first-person plural ending **-ομεν** for a deponent verb.

The main exegetical issue arising from this discussion, encompassing subsequent contributions, pertains to the etymology and linguistic classification of Semitic loanwords in Koine Greek, particularly those related to the Passover tradition. This involves analyzing the proposed Greek origins of terms like “afikomen” (which is not a biblical Greek word but appears in later Jewish tradition) and the biblical term **πάσχα** itself. The discussion delves into the intricacies of transliteration patterns from Hebrew and Aramaic into Greek, the impact of Aramaic as a lingua franca, and the methodological considerations for determining the Semitic source of Greek loanwords. This includes examining the morphological and phonological adaptation of Semitic words into Greek, the potential for dialectal variations in the source languages, and the implications for understanding the Jewish-Greek linguistic landscape during the Second Temple period and beyond.

Greek text (Nestle 1904)

As “afikomen” is a post-biblical term, no corresponding Greek text from Nestle 1904 exists. However, for context on the term **πάσχα**, a pertinent verse is John 13:1, which places the events described in relation to the Passover:

πρὸ δὲ τῆς ἑορτῆς τοῦ πάσχα, εἰδὼς ὁ Ἰησοῦς ὅτι ἦλθεν αὐτοῦ ἡ ὥρα ἵνα μεταβῇ ἐκ τοῦ κόσμου τούτου πρὸς τὸν πατέρα, ἀγαπήσας τοὺς ἰδίους τοὺς ἐν τῷ κόσμῳ εἰς τέλος ἠγάπησεν αὐτούς.

Key differences with SBLGNT (2010):

• For the term “afikomen,” as it is not found in the Greek New Testament, no comparison with SBLGNT is applicable.
• For πάσχα in John 13:1, there are no significant textual variants affecting the word itself between Nestle 1904 and SBLGNT 2010. The readings are identical.

Textual Criticism (NA28), Lexical Notes (KITTEL, BDAG)

From a textual critical perspective (NA28), the term πάσχα in John 13:1 presents no significant variants. The textual tradition is remarkably stable for this lexeme across major manuscripts. The focus of this exegesis, therefore, shifts from textual emendation to lexical and etymological analysis.

Lexical Notes for “Afikomen”: The discussion highlights two primary etymological proposals for the term “afikomen”:

• From ἱκνέομαι / ἀφικνέομαι: Initially suggested as the aorist of **ἱκνέομαι** (“to come,” middle/deponent), or more precisely **ἀφικνέομαι** (BDAG, s.v. **ἀφικνέομαι**, “to arrive, come to”). A second aorist form of **ἱκνέομαι** is **ἱκόμην**. The proposed form “afikomen” with an **-ομεν** ending would be a 1st person plural active, which is grammatically inconsistent with the deponent nature of **ἱκνέομαι** and the expected second aorist forms. Thus, a direct derivation from the standard Greek verbal conjugations for “to come” appears problematic.
• From ἐπίκωμον: An alternative, more plausible etymology, supported by rabbinic commentaries and lexicographical works (e.g., Jastrow’s Dictionary), traces “afikomen” (Hebrew/Aramaic: **אֲפִיקוֹמָן**) to the Greek **ἐπίκωμον** (BDAG does not list this specific word, but related terms are informative), meaning “aftermeal entertainment,” derived from **ἐπί** (“upon, after”) and **κῶμος** (“revel, banquet, festal procession”). The plural form **ἐπίκωμοι** would denote “things belonging to the aftermeal.” This derivation suggests that the Matzah, consumed at the end of the Seder, functions as a form of “dessert” or “aftermeal element” rather than signifying a “coming.”

Lexical Notes for πάσχα: The term πάσχα (BDAG, s.v. **πάσχα**, “Passover”) is a direct loanword into Greek from Semitic languages, specifically Hebrew **פֶּסַח** (pesaḥ) and Aramaic **פַּסְחָא** (pasḥā). KITTEL (Theological Dictionary of the New Testament, s.v. **πάσχα**) elaborates on its deep religious significance as the central feast commemorating the exodus from Egypt. The linguistic origin of **πάσχα** itself became a point of academic discussion regarding the precise Semitic source and the transliteration process:

• Hebrew vs. Aramaic Source: While **πάσχα** is found in the LXX as a transliteration of Hebrew *pesaḥ* (e.g., Exod 12:11), the Greek form with a final **-α** has been argued by some to reflect Aramaic influence, as Aramaic *pasḥā* features a final *aleph* often transliterated as **-α** in Greek. However, other scholars argue that it could still be a transliteration from Hebrew, with the Greek **-α** ending being chosen for euphony or to match regular Greek neuter endings (e.g., **πνεῦμα**, **φρόνημα**), and also due to the broader Aramaic influence on the linguistic interface in the region.
• Vowel Shifts: The discussion also highlighted dialectal variations within Aramaic and Hebrew, noting instances of vowel shifts (e.g., between [i] and [a]) for certain words (e.g., Miryam/Maryam, **ῥιββουνί** for Eastern Aramaic vs. **ῥαββουνί** for Western). This complicates a simple assignment of a single Aramaic or Hebrew source based solely on a Greek vowel, as the transliterated form could reflect a specific dialectal pronunciation.
• Transliteration Preference: The LXX translators sometimes preferred transliteration over direct translation, especially for unique cultural or religious terms, or when a suitable Greek equivalent was lacking (e.g., **σικερα** for Hebrew *shexar*, “strong drink,” likely due to the absence of a commonly accepted Greek term for “beer” in elevated prose). This preference underscores a dynamic linguistic environment where borrowing was common and adaptable.

Translation Variants and Grammatical & Rhetorical Analysis

The core of the discussion for “afikomen” is not a translation variant of a biblical text, but rather the accurate *etymological interpretation* of a cultural term. The grammatical analysis strongly disfavors a derivation from **ἀφικνέομαι** due to morphological irregularities. Rhetorically, the persistence of this etymological folk etymology highlights how cultural explanations can sometimes supersede precise linguistic analysis. The alternative derivation from **ἐπίκωμον** provides a linguistically sounder explanation, aligning the term with the Seder’s structure as an “aftermeal” component.

For **πάσχα**, the discussion transcends mere translation to examine the *linguistic act* of transliteration. The choice of **πάσχα** in the Greek Bible (LXX and NT) is a prime example of linguistic contact. Grammatically, it functions as a noun, typically indeclinable or declined as a neuter noun, consistently referring to the Passover feast or the Passover lamb. Rhetorically, its presence as a loanword emphasizes the Jewish cultural and religious context underlying the biblical narrative, carrying the full weight of its Hebrew and Aramaic theological heritage directly into the Greek text without needing a semantic shift through translation. The debate over whether it directly reflects a Hebrew or Aramaic form speaks to the nuanced linguistic landscape of the period, where both languages were in active interaction with Greek, influencing transliteration conventions.

Conclusions and Translation Suggestions

1. The etymology of the Seder term “afikomen” is most plausibly derived from the Greek **ἐπίκωμον** (aftermeal entertainment) rather than the verb **ἀφικνέομαι** (to come).

   This understanding clarifies the term’s function within the Seder as a symbolic “dessert” or concluding element, rejecting a grammatically problematic verbal derivation.

2. The term **πάσχα** in the Greek New Testament is a direct Semitic loanword, reflecting a complex transliteration process from both Hebrew **פֶּסַח** and Aramaic **פַּסְחָא**.

   This acknowledges the historical linguistic interaction where Aramaic influence was significant, yet Hebrew remained the primary source for the LXX, and the Greek form likely accommodated both euphony and common usage among Hellenistic Jews.

3. The presence and forms of Semitic loanwords in Koine Greek, such as **πάσχα** and **σικερα**, underscore the rich multilingual environment of the Second Temple period and demand careful etymological and linguistic analysis.

   This highlights the importance of considering multiple Semitic sources, dialectal variations, and the pragmatic choices of ancient translators and authors when evaluating linguistic borrowings, moving beyond simplistic assumptions about source languages.