Language of the New Testament - Revision history

Nick: /* Language of the New Testament */

2022-04-02T02:11:57Z

Language of the New Testament

← Older revision		Revision as of 02:11, 2 April 2022
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	Even [[Mark the Evangelist\|Mark]], whose Greek is heavily influenced by his Semitic substratum, seems to presuppose a non-Hebrew audience. Thus, he explains Jewish customs (e.g. [[Mark 7\|Mark 7:3-4]], see also [[Mark 7]]), and he translates Aramaic phrases into Greek ([[Mark 3:17]]: ''boanerges''; [[Mark 5:41]]: ''talitha kum''; [[Mark 7:34]]: ''ephphatha''; [[Mark 14:36]]: ''abba''; [[Mark 15:22]]: ''Golgotha''; [[Mark 15:34]], see also [[Aramaic of Jesus]] and [[Sayings of Jesus on the cross]]). In the Aramaic [[Peshitta\|Syriac version]] of the Bible, these translations are preserved, resulting in odd texts like [[Mark 15:34]]:		Even [[Mark the Evangelist\|Mark]], whose Greek is heavily influenced by his Semitic substratum, seems to presuppose a non-Hebrew audience. Thus, he explains Jewish customs (e.g. [[Mark 7\|Mark 7:3-4]], see also [[Mark 7]]), and he translates Aramaic phrases into Greek ([[Mark 3:17]]: ''boanerges''; [[Mark 5:41]]: ''talitha kum''; [[Mark 7:34]]: ''ephphatha''; [[Mark 14:36]]: ''abba''; [[Mark 15:22]]: ''Golgotha''; [[Mark 15:34]], see also [[Aramaic of Jesus]] and [[Sayings of Jesus on the cross]]). In the Aramaic [[Peshitta\|Syriac version]] of the Bible, these translations are preserved, resulting in odd texts like [[Mark 15:34]]:

	* '''Greek text''' αὶ τῇ ἐνάτῃ ὥρᾳ ἐβόησεν ὁ Ἰησοῦς φωνῇ μεγάλῃ· ελωι ελωι λεμα σαβαχθανι; ὅ ἐστιν μεθερμηνευόμενον Ὁ θεός μου ὁ θεός μου, εἰς τί ἐγκατέλιπές με;		* '''Greek text'''
			:αὶ τῇ ἐνάτῃ ὥρᾳ ἐβόησεν ὁ Ἰησοῦς φωνῇ μεγάλῃ· ελωι ελωι λεμα σαβαχθανι; ὅ ἐστιν μεθερμηνευόμενον Ὁ θεός μου ὁ θεός μου, εἰς τί ἐγκατέλιπές με;

	kaì tē̂i enátēi hṓrāi ebóēsen ho Iēsoûs phōnē̂i megálēi: elōi elōi lema sabachthani? hó estin methermēneuómenon HO theós mou ho theós mou, eis tí enkatélipés me		kaì tē̂i enátēi hṓrāi ebóēsen ho Iēsoûs phōnē̂i megálēi: elōi elōi lema sabachthani? hó estin methermēneuómenon HO theós mou ho theós mou, eis tí enkatélipés me

	* '''Syriac text''' (with rough transliteration)ܘܒ݂ܰܬ݂ܫܰܥ ܫܳܥܺܝܢ ܩܥܳܐ ܝܶܫܽܘܥ ܒ݁ܩܳܠܳܐ ܪܳܡܳܐ ܘܶܐܡܰܪ ܐܺܝܠ ܐܺܝܠ ܠܡܳܢܳܐ ܫܒ݂ܰܩܬ݁ܳܢܝ ܕ݁ܺܐܝܬ݂ܶܝܗ ܐܰܠܳܗܝ ܐܰܠܳܗܝ ܠܡܳܢܳܐ ܫܒ݂ܰܩܬ݁ܳܢܝ܂		* '''Syriac text'''
			:(with rough transliteration)ܘܒ݂ܰܬ݂ܫܰܥ ܫܳܥܺܝܢ ܩܥܳܐ ܝܶܫܽܘܥ ܒ݁ܩܳܠܳܐ ܪܳܡܳܐ ܘܶܐܡܰܪ ܐܺܝܠ ܐܺܝܠ ܠܡܳܢܳܐ ܫܒ݂ܰܩܬ݁ܳܢܝ ܕ݁ܺܐܝܬ݂ܶܝܗ ܐܰܠܳܗܝ ܐܰܠܳܗܝ ܠܡܳܢܳܐ ܫܒ݂ܰܩܬ݁ܳܢܝ܂

	w<u>b</u>a<u>t</u>ša‘ šā‘yin: q‘ā’ yešua‘ bqālā’ rāmā’ we’mar, ’ēl ’ēl lmānā’ š<u>b</u>aqtāni di’ai<u>t</u>eyh ’elāhi ’elāhi lmānā’ š<u>b</u>aqtāni		:w<u>b</u>a<u>t</u>ša‘ šā‘yin: q‘ā’ yešua‘ bqālā’ rāmā’ we’mar, ’ēl ’ēl lmānā’ š<u>b</u>aqtāni di’ai<u>t</u>eyh ’elāhi ’elāhi lmānā’ š<u>b</u>aqtāni

	* '''[[Authorized King James Version\|King James Version]]'''~~<br>~~ "And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?"		* '''[[Authorized King James Version\|King James Version]]'''
			:"And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?"

	In the [[Peshitta]]:		In the [[Peshitta]]:
	* Mark 7:34 does not contain the doubled-up meaning.		* [[Mark 7:34]] does not contain the doubled-up meaning.
	* Mark 15:34 has two versions of the same expression: the former in Jesus's spoken dialect, the latter in another dialect.		* [[Mark 15:34]] has two versions of the same expression: the former in Jesus's spoken dialect, the latter in another dialect.

	==Other views==		==Other views==

Nick at 02:11, 2 April 2022

2022-04-02T02:11:03Z

← Older revision		Revision as of 02:11, 2 April 2022
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	Even [[Mark the Evangelist\|Mark]], whose Greek is heavily influenced by his Semitic substratum, seems to presuppose a non-Hebrew audience. Thus, he explains Jewish customs (e.g. [[Mark 7\|Mark 7:3-4]], see also [[Mark 7]]), and he translates Aramaic phrases into Greek ([[Mark 3:17]]: ''boanerges''; [[Mark 5:41]]: ''talitha kum''; [[Mark 7:34]]: ''ephphatha''; [[Mark 14:36]]: ''abba''; [[Mark 15:22]]: ''Golgotha''; [[Mark 15:34]], see also [[Aramaic of Jesus]] and [[Sayings of Jesus on the cross]]). In the Aramaic [[Peshitta\|Syriac version]] of the Bible, these translations are preserved, resulting in odd texts like [[Mark 15:34]]:		Even [[Mark the Evangelist\|Mark]], whose Greek is heavily influenced by his Semitic substratum, seems to presuppose a non-Hebrew audience. Thus, he explains Jewish customs (e.g. [[Mark 7\|Mark 7:3-4]], see also [[Mark 7]]), and he translates Aramaic phrases into Greek ([[Mark 3:17]]: ''boanerges''; [[Mark 5:41]]: ''talitha kum''; [[Mark 7:34]]: ''ephphatha''; [[Mark 14:36]]: ''abba''; [[Mark 15:22]]: ''Golgotha''; [[Mark 15:34]], see also [[Aramaic of Jesus]] and [[Sayings of Jesus on the cross]]). In the Aramaic [[Peshitta\|Syriac version]] of the Bible, these translations are preserved, resulting in odd texts like [[Mark 15:34]]:

	* '''Greek text'''αὶ τῇ ἐνάτῃ ὥρᾳ ἐβόησεν ὁ Ἰησοῦς φωνῇ μεγάλῃ· ελωι ελωι λεμα σαβαχθανι; ὅ ἐστιν μεθερμηνευόμενον Ὁ θεός μου ὁ θεός μου, εἰς τί ἐγκατέλιπές με;		* '''Greek text''' αὶ τῇ ἐνάτῃ ὥρᾳ ἐβόησεν ὁ Ἰησοῦς φωνῇ μεγάλῃ· ελωι ελωι λεμα σαβαχθανι; ὅ ἐστιν μεθερμηνευόμενον Ὁ θεός μου ὁ θεός μου, εἰς τί ἐγκατέλιπές με;

	kaì tē̂i enátēi hṓrāi ebóēsen ho Iēsoûs phōnē̂i megálēi: elōi elōi lema sabachthani? hó estin methermēneuómenon HO theós mou ho theós mou, eis tí enkatélipés me		kaì tē̂i enátēi hṓrāi ebóēsen ho Iēsoûs phōnē̂i megálēi: elōi elōi lema sabachthani? hó estin methermēneuómenon HO theós mou ho theós mou, eis tí enkatélipés me
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	w<u>b</u>a<u>t</u>ša‘ šā‘yin: q‘ā’ yešua‘ bqālā’ rāmā’ we’mar, ’ēl ’ēl lmānā’ š<u>b</u>aqtāni di’ai<u>t</u>eyh ’elāhi ’elāhi lmānā’ š<u>b</u>aqtāni		w<u>b</u>a<u>t</u>ša‘ šā‘yin: q‘ā’ yešua‘ bqālā’ rāmā’ we’mar, ’ēl ’ēl lmānā’ š<u>b</u>aqtāni di’ai<u>t</u>eyh ’elāhi ’elāhi lmānā’ š<u>b</u>aqtāni

	* '''[[Authorized King James Version\|King James]]'''<br> "And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?"		* '''[[Authorized King James Version\|King James Version]]'''<br> "And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?"

	In the [[Peshitta]]:		In the [[Peshitta]]:

Nick: /* Languages of Jesus */

2022-04-02T01:42:19Z

Languages of Jesus

← Older revision		Revision as of 01:42, 2 April 2022
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	: ''See main article [[Language of Jesus]]''		: ''See main article [[Language of Jesus]]''
	The languages spoken in Galilee and [[Roman Judaea\|Judea during the first century]] include the [[Semitic languages\|Semitic]] [[Aramaic]] and [[Hebrew]] languages as well as [[Greek language\|Greek]], with Aramaic being the predominant language. Most scholars agree that during the early part of the first century Aramaic was the mother tongue of virtually all natives of Galilee and Judea. Most scholars support the theory that [[Aramaic of Jesus\|Jesus spoke in Aramaic]] and that he also spoke in Hebrew, and some suggest Greek, but this is usually tied to the concept that Jesus used the Septuagint. [[Stanley E. Porter]] concluded: "The linguistic environment of Roman Palestine during the first century was much more complex, and allows for the possibility that Jesus himself may well have spoken Greek on occasion.		The languages spoken in Galilee and [[Roman Judaea\|Judea during the first century]] include the [[Semitic languages\|Semitic]] [[Aramaic]] and [[Hebrew]] languages as well as [[Greek language\|Greek]], with Aramaic being the predominant language. Most scholars agree that during the early part of the first century Aramaic was the mother tongue of virtually all natives of Galilee and Judea. Most scholars support the theory that [[Aramaic of Jesus\|Jesus spoke in Aramaic]] and that he also spoke in Hebrew, and some suggest Greek, but this is usually tied to the concept that Jesus used the Septuagint. [[Stanley E. Porter]] concluded: "The linguistic environment of Roman Palestine during the first century was much more complex, and allows for the possibility that Jesus himself may well have spoken Greek on occasion.

			== Language of the New Testament ==
			Most biblical scholars adhere to the view that the Greek text of the New Testament is the original version. However, there does exist an alternative view which maintains that it is a translation from an Aramaic original, a position known as [[Peshitta]] Primacy (also known in primarily non-scholarly circles as "[[Aramaic primacy]]"). Although this view has its adherents, the vast majority of scholars dispute this position citing linguistic, historical, and textual inconsistencies. At any rate, since most of the texts are written by [[Jewish diaspora\|diaspora Jews]] such as [[Paul the Apostle]] and his possibly Gentile companion, [[Luke the Evangelist\|Luke]], and to a large extent addressed directly to Christian communities in Greek-speaking cities (often communities consisting largely of [[Pauline Christianity\|Paul's converts]], which appear to have been non-Jewish in the majority), and since the style of their Greek is impeccable, a Greek original is more probable than a translation.

			Even [[Mark the Evangelist\|Mark]], whose Greek is heavily influenced by his Semitic substratum, seems to presuppose a non-Hebrew audience. Thus, he explains Jewish customs (e.g. [[Mark 7\|Mark 7:3-4]], see also [[Mark 7]]), and he translates Aramaic phrases into Greek ([[Mark 3:17]]: ''boanerges''; [[Mark 5:41]]: ''talitha kum''; [[Mark 7:34]]: ''ephphatha''; [[Mark 14:36]]: ''abba''; [[Mark 15:22]]: ''Golgotha''; [[Mark 15:34]], see also [[Aramaic of Jesus]] and [[Sayings of Jesus on the cross]]). In the Aramaic [[Peshitta\|Syriac version]] of the Bible, these translations are preserved, resulting in odd texts like [[Mark 15:34]]:

			* '''Greek text'''αὶ τῇ ἐνάτῃ ὥρᾳ ἐβόησεν ὁ Ἰησοῦς φωνῇ μεγάλῃ· ελωι ελωι λεμα σαβαχθανι; ὅ ἐστιν μεθερμηνευόμενον Ὁ θεός μου ὁ θεός μου, εἰς τί ἐγκατέλιπές με;

			kaì tē̂i enátēi hṓrāi ebóēsen ho Iēsoûs phōnē̂i megálēi: elōi elōi lema sabachthani? hó estin methermēneuómenon HO theós mou ho theós mou, eis tí enkatélipés me

			* '''Syriac text''' (with rough transliteration)ܘܒ݂ܰܬ݂ܫܰܥ ܫܳܥܺܝܢ ܩܥܳܐ ܝܶܫܽܘܥ ܒ݁ܩܳܠܳܐ ܪܳܡܳܐ ܘܶܐܡܰܪ ܐܺܝܠ ܐܺܝܠ ܠܡܳܢܳܐ ܫܒ݂ܰܩܬ݁ܳܢܝ ܕ݁ܺܐܝܬ݂ܶܝܗ ܐܰܠܳܗܝ ܐܰܠܳܗܝ ܠܡܳܢܳܐ ܫܒ݂ܰܩܬ݁ܳܢܝ܂

			w<u>b</u>a<u>t</u>ša‘ šā‘yin: q‘ā’ yešua‘ bqālā’ rāmā’ we’mar, ’ēl ’ēl lmānā’ š<u>b</u>aqtāni di’ai<u>t</u>eyh ’elāhi ’elāhi lmānā’ š<u>b</u>aqtāni

			* '''[[Authorized King James Version\|King James]]'''<br> "And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?"

			In the [[Peshitta]]:
			* Mark 7:34 does not contain the doubled-up meaning.
			* Mark 15:34 has two versions of the same expression: the former in Jesus's spoken dialect, the latter in another dialect.

			==Other views==
			:''See also [[Aramaic primacy]]''
			Critics of the mainstream consensus that Greek is the original language of the New Testament claim logical improbabilities in the Greek text compared to the Syriac/Hebrew texts and vocabulary containing wordplay in the Syriac/Hebrew New Testament texts that parallels Hebraic wordplay in the Old Testament.

			==References==

			[[Category:New Testament]]
			[[Category:Biblical criticism]]
			[[Category:Koine Greek]]

			{{Donate}}

Nick at 01:35, 2 April 2022

2022-04-02T01:35:12Z

← Older revision		Revision as of 01:35, 2 April 2022
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	Currently, 1,600 Jewish epitaphs (funerary inscriptions) are extant from ancient Judea dating from 300 BC to 500 AD. Approximately 70 percent are in Greek, about 12 percent are in Latin, and only 18 percent are in Hebrew or Aramaic. "In Jerusalem itself, about 40 percent of the Jewish inscriptions from the first century period (before 70 C.E.) are in Greek. We may assume that most Jewish Jerusalemites who saw the inscriptions [[in situ]] were able to read them".		Currently, 1,600 Jewish epitaphs (funerary inscriptions) are extant from ancient Judea dating from 300 BC to 500 AD. Approximately 70 percent are in Greek, about 12 percent are in Latin, and only 18 percent are in Hebrew or Aramaic. "In Jerusalem itself, about 40 percent of the Jewish inscriptions from the first century period (before 70 C.E.) are in Greek. We may assume that most Jewish Jerusalemites who saw the inscriptions [[in situ]] were able to read them".

			==Languages of Jesus==
			: ''See main article [[Language of Jesus]]''
			The languages spoken in Galilee and [[Roman Judaea\|Judea during the first century]] include the [[Semitic languages\|Semitic]] [[Aramaic]] and [[Hebrew]] languages as well as [[Greek language\|Greek]], with Aramaic being the predominant language. Most scholars agree that during the early part of the first century Aramaic was the mother tongue of virtually all natives of Galilee and Judea. Most scholars support the theory that [[Aramaic of Jesus\|Jesus spoke in Aramaic]] and that he also spoke in Hebrew, and some suggest Greek, but this is usually tied to the concept that Jesus used the Septuagint. [[Stanley E. Porter]] concluded: "The linguistic environment of Roman Palestine during the first century was much more complex, and allows for the possibility that Jesus himself may well have spoken Greek on occasion.

Nick at 01:30, 2 April 2022

2022-04-02T01:30:42Z

← Older revision		Revision as of 01:30, 2 April 2022
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	==Koine Greek==		==Koine Greek==
	~~{{Main\|~~Koine Greek}}		:''See main article [[Koine Greek]]''
	~~{{Further\|~~Jewish Koine Greek}}		:''See also [[Jewish Koine Greek]]''
	Whereas the [[Ancient Greece\|Classical Greek]] [[Polis\|city states]] used different dialects of Greek, a common standard, called Koine (~~{{lang\|grc\|~~κοινή}} "common"), developed gradually in the 4th and 3rd centuries BC as a consequence of the formation of larger political structures (like the [[Greek colonies]], [[Athenian Empire]], and the [[Macedon\|Macedonian Empire]]) and a more intense cultural exchange in the [[Aegean Sea\|Aegean]] area, or in other words the [[Hellenization]] of the empire of [[Alexander the Great]].		Whereas the [[Ancient Greece\|Classical Greek]] [[Polis\|city states]] used different dialects of Greek, a common standard, called Koine (κοινή "common"), developed gradually in the 4th and 3rd centuries BC as a consequence of the formation of larger political structures (like the [[Greek colonies]], [[Athenian Empire]], and the [[Macedon\|Macedonian Empire]]) and a more intense cultural exchange in the [[Aegean Sea\|Aegean]] area, or in other words the [[Hellenization]] of the empire of [[Alexander the Great]].

	In the [[Greek Dark Ages]] and the [[Archaic Greece\|Archaic Period]], [[Greek colonies]] were founded all over the [[Mediterranean basin]]. However, even though Greek goods were popular in the East, the cultural influence tended to work the other way around. Yet, with the conquests of Alexander the Great (333-323 BC) and the subsequent establishment of [[Hellenistic]] kingdoms (above all, the [[Seleucid Empire]] and [[Ptolemaic Kingdom]]), Koine Greek became the dominant language in politics, culture and commerce in the Near East.		In the [[Greek Dark Ages]] and the [[Archaic Greece\|Archaic Period]], [[Greek colonies]] were founded all over the [[Mediterranean basin]]. However, even though Greek goods were popular in the East, the cultural influence tended to work the other way around. Yet, with the conquests of Alexander the Great (333-323 BC) and the subsequent establishment of [[Hellenistic]] kingdoms (above all, the [[Seleucid Empire]] and [[Ptolemaic Kingdom]]), Koine Greek became the dominant language in politics, culture and commerce in the Near East.

	During the following centuries, [[Roman Greece\|Rome conquered Greece]] and the Macedonian Kingdoms piece for piece until, with the [[Roman Egypt\|conquest of Egypt]] in 30 BC, she held all land around the Mediterranean. However, as [[Horace]] gently puts it: "Conquered Greece has conquered the brute victor and brought her arts into rustic Latium" (''Graecia capta ferum victorem cepit et artis intulit agresti Latio''.<~~ref~~>Hor., ''Epist.'' 2. 1. 156–7</~~ref~~>) Roman art and literature were [[calque]]d upon Hellenistic models.		During the following centuries, [[Roman Greece\|Rome conquered Greece]] and the Macedonian Kingdoms piece for piece until, with the [[Roman Egypt\|conquest of Egypt]] in 30 BC, she held all land around the Mediterranean. However, as [[Horace]] gently puts it: "Conquered Greece has conquered the brute victor and brought her arts into rustic Latium" (''Graecia capta ferum victorem cepit et artis intulit agresti Latio''.<small>Hor., ''Epist.'' 2. 1. 156–7</small>) Roman art and literature were [[calque]]d upon Hellenistic models.

	Koine Greek remained the dominant language in the eastern part of the [[Roman Empire]], extending into the [[Byzantine Empire]] as Byzantine Greek. In the city of Rome, Koine Greek was in widespread use among ordinary people, and the elite spoke and wrote Greek as fluently as Latin. [[Jewish Koine Greek]] did not exist as a separate dialect, but some Jewish texts in Koine Greek do show the influence of Aramaic in syntax and the influence of Biblical background in vocabulary.		Koine Greek remained the dominant language in the eastern part of the [[Roman Empire]], extending into the [[Byzantine Empire]] as Byzantine Greek. In the city of Rome, Koine Greek was in widespread use among ordinary people, and the elite spoke and wrote Greek as fluently as Latin. [[Jewish Koine Greek]] did not exist as a separate dialect, but some Jewish texts in Koine Greek do show the influence of Aramaic in syntax and the influence of Biblical background in vocabulary.

Nick at 01:27, 2 April 2022

2022-04-02T01:27:04Z

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	The New Testament gospels and epistles were only part of a Hellenist Jewish culture in the [[Roman Empire]], where [[Roman Alexandria\|Alexandria]] had a larger Jewish population than [[Jerusalem during the Early Roman period\|Jerusalem]], and Greek was spoken by many Jews. Other Hellenistic Jewish writings include those of [[Jason of Cyrene]], [[Josephus]], [[Philo]], [[Demetrius the chronographer]], [[Eupolemus]], Pseudo-Eupolemus, [[Artapanus of Alexandria]], [[Cleodemus Malchus]], [[Aristeas]], [[Pseudo-Hecataeus]], [[Thallus (historian)\|Thallus]], and [[Justus of Tiberias]], [[Pseudo-Philo]], many [[Old Testament Pseudepigrapha]] and the so called [[Septuagint]] translation of the [[Hebrew Bible]] itself (most probably created in the early church era).		The New Testament gospels and epistles were only part of a Hellenist Jewish culture in the [[Roman Empire]], where [[Roman Alexandria\|Alexandria]] had a larger Jewish population than [[Jerusalem during the Early Roman period\|Jerusalem]], and Greek was spoken by many Jews. Other Hellenistic Jewish writings include those of [[Jason of Cyrene]], [[Josephus]], [[Philo]], [[Demetrius the chronographer]], [[Eupolemus]], Pseudo-Eupolemus, [[Artapanus of Alexandria]], [[Cleodemus Malchus]], [[Aristeas]], [[Pseudo-Hecataeus]], [[Thallus (historian)\|Thallus]], and [[Justus of Tiberias]], [[Pseudo-Philo]], many [[Old Testament Pseudepigrapha]] and the so called [[Septuagint]] translation of the [[Hebrew Bible]] itself (most probably created in the early church era).

			==Koine Greek==
			{{Main\|Koine Greek}}
			{{Further\|Jewish Koine Greek}}
			Whereas the [[Ancient Greece\|Classical Greek]] [[Polis\|city states]] used different dialects of Greek, a common standard, called Koine ({{lang\|grc\|κοινή}} "common"), developed gradually in the 4th and 3rd centuries BC as a consequence of the formation of larger political structures (like the [[Greek colonies]], [[Athenian Empire]], and the [[Macedon\|Macedonian Empire]]) and a more intense cultural exchange in the [[Aegean Sea\|Aegean]] area, or in other words the [[Hellenization]] of the empire of [[Alexander the Great]].

			In the [[Greek Dark Ages]] and the [[Archaic Greece\|Archaic Period]], [[Greek colonies]] were founded all over the [[Mediterranean basin]]. However, even though Greek goods were popular in the East, the cultural influence tended to work the other way around. Yet, with the conquests of Alexander the Great (333-323 BC) and the subsequent establishment of [[Hellenistic]] kingdoms (above all, the [[Seleucid Empire]] and [[Ptolemaic Kingdom]]), Koine Greek became the dominant language in politics, culture and commerce in the Near East.

			During the following centuries, [[Roman Greece\|Rome conquered Greece]] and the Macedonian Kingdoms piece for piece until, with the [[Roman Egypt\|conquest of Egypt]] in 30 BC, she held all land around the Mediterranean. However, as [[Horace]] gently puts it: "Conquered Greece has conquered the brute victor and brought her arts into rustic Latium" (''Graecia capta ferum victorem cepit et artis intulit agresti Latio''.<ref>Hor., ''Epist.'' 2. 1. 156–7</ref>) Roman art and literature were [[calque]]d upon Hellenistic models.

			Koine Greek remained the dominant language in the eastern part of the [[Roman Empire]], extending into the [[Byzantine Empire]] as Byzantine Greek. In the city of Rome, Koine Greek was in widespread use among ordinary people, and the elite spoke and wrote Greek as fluently as Latin. [[Jewish Koine Greek]] did not exist as a separate dialect, but some Jewish texts in Koine Greek do show the influence of Aramaic in syntax and the influence of Biblical background in vocabulary.

			==Languages used in ancient Judea==
			:''See also [[Hellenistic Judaism]]''
			After the [[Babylonian captivity]], [[Aramaic language\|Aramaic]] replaced [[Biblical Hebrew]] as the everyday language in [[Judea (Roman province)\|Judea]]. The two languages were as similar as two [[Romance languages]] or two [[Germanic languages]] today. Thus [[Biblical Hebrew]], which was still used for religious purposes, was not totally unfamiliar, but still, a somewhat strange norm that demanded a certain degree of training to be understood properly.

			After Alexander, Judea was ruled by the [[Ptolemaic kingdom\|Ptolemies]] and the [[Seleucid Empire\|Seleucids]] for almost two hundred years. Jewish culture was heavily influenced by Hellenistic culture, and Koine Greek was used not only for international communication but also as a language known and used by many Jews. This development was furthered by the fact that the largest Jewish community in the world lived in Ptolemaic [[Alexandria]]. Many of these [[Jewish diaspora\|diaspora Jews]] would have known Greek.

			Currently, 1,600 Jewish epitaphs (funerary inscriptions) are extant from ancient Judea dating from 300 BC to 500 AD. Approximately 70 percent are in Greek, about 12 percent are in Latin, and only 18 percent are in Hebrew or Aramaic. "In Jerusalem itself, about 40 percent of the Jewish inscriptions from the first century period (before 70 C.E.) are in Greek. We may assume that most Jewish Jerusalemites who saw the inscriptions [[in situ]] were able to read them".

Nick: New page: The New Testament was written in a form of Koine Greek, which was the common language of the Eastern Mediterranean from the [[conquests of Alexander the Great...

2022-04-02T01:23:41Z

New page: The New Testament was written in a form of Koine Greek, which was the common language of the Eastern Mediterranean from the [[conquests of Alexander the Great...

New page

The [[New Testament]] was written in a form of [[Koine Greek]], which was the [[lingua franca|common language]] of the [[Eastern Mediterranean]] from the [[conquests of Alexander the Great]] (335–323 BC) until the evolution of [[Byzantine Greek]] (c. 600).

The New Testament gospels and epistles were only part of a Hellenist Jewish culture in the [[Roman Empire]], where [[Roman Alexandria|Alexandria]] had a larger Jewish population than [[Jerusalem during the Early Roman period|Jerusalem]], and Greek was spoken by many Jews. Other Hellenistic Jewish writings include those of [[Jason of Cyrene]], [[Josephus]], [[Philo]], [[Demetrius the chronographer]], [[Eupolemus]], Pseudo-Eupolemus, [[Artapanus of Alexandria]], [[Cleodemus Malchus]], [[Aristeas]], [[Pseudo-Hecataeus]], [[Thallus (historian)|Thallus]], and [[Justus of Tiberias]], [[Pseudo-Philo]], many [[Old Testament Pseudepigrapha]] and the so called [[Septuagint]] translation of the [[Hebrew Bible]] itself (most probably created in the early church era).