It is generally accepted that Aramaic was the mother tongue of Jesus. This article explores the use of Aramaic in the New Testament, as attributed to Jesus and others. Aramaic is a Semitic language with a 3,000-year history. ... First language (native language, mother tongue, or vernacular) is the language a person learns first. ... // Jesus Christ is the Lord and Savior of all humanity The primary sources about Jesus are the four canonical Gospel accounts, which depict him as a Jewish preacher, healer often at odds with Jewish authorities — who was crucified in Jerusalem during the rule of the Roman prefect Pontius Pilate. ... The New Testament, sometimes called the Greek Testament or Greek Scriptures is the name given to the part of the Christian Bible that was written after the birth of Jesus. ...

// Jesus Christ is the Lord and Savior of all humanity The primary sources about Jesus are the four canonical Gospel accounts, which depict him as a Jewish preacher, healer often at odds with Jewish authorities — who was crucified in Jerusalem during the rule of the Roman prefect Pontius Pilate. ... The existence of Jesus is accepted by two major world religions, Christianity and Islam, based on their respective scriptures, the Bible and the Quran. ... The status of Jesus the Christ in theology varies widely from religion to religion. ...                       The month, day or even year of Jesus birth cannot be exactly ascertained. ... Among historians who are Christian Biblical scholars, the literature suggests the following detailed timeline for Jesus. ... This article concerns critical reconstructions of the Historical Jesus. ... This article presents a description of Jesus life, as based on the four gospels. ... According to the canonical Gospels, Jesus of Nazareth, also called the Christ by Christians, worked many miracles in the course of his ministry. ... According to the New Testament, especially the Gospels, Jesus, also called Christ, had the power to lay his life down and to take it up again, being both human and God as well as the Promised Messiah. ... A large variety of names and titles have been used to describe Jesus, many of which reflect various theological understandings or different beliefs about him. ... As historian E. P. Sanders has observed, of all the religions that existed within the Roman Empire, only two have widespread followings today: Rabbinic Judaism and Christianity, both of which have their origins in Roman-occupied Palestine, both of which claim to be based on the Hebrew Bible/Old Testament... There are many relics of Jesus that people believe or believed to be authentic relics of the Gospel accounts. ... Various authors and filmmakers have created dramatic portrayals of Jesus and his life. ... There are no undisputed historical images of Jesus; he sat for no portraits which are preserved and of unquestioned authenticity and undoubted provenance. ...

Cultural and linguistic background

Evidence from 1st century Galilee and Iudaea Province shows that Aramaic was the main language of the native population. Evidence from within the New Testament supports this view by giving place names and some words of Jesus in Aramaic. (1st century BC - 1st century - 2nd century - other centuries) The 1st century was that century which lasted from 1 to 100. ... Galilee (Hebrew hagalil הגליל, Arabic al-jaleel الجليل), meaning circuit, is a large area overlapping with much of the North District of Israel. ... Iudaea was the name of a Roman province, which extended over Judaea (Palestine). ... The New Testament, sometimes called the Greek Testament or Greek Scriptures is the name given to the part of the Christian Bible that was written after the birth of Jesus. ...

It is likely that Jesus also knew some Greek, as it had been the lingua franca of the Near East for three centuries, and was the language used in the administration of the eastern parts of the Roman Empire. Lingua franca, literally Frankish language in Italian, was originally a mixed language consisting largely of Italian plus a vocabulary drawn from Turkish, Persian, French, Greek and Arabic and used for communication throughout the Middle East. ... The Near East is a term commonly used by archaeologists and historians, less commonly by journalists and commentators, to refer to the region encompassing the Levant (modern Israel, Jordan, Syria and Lebanon), Anatolia (modern Turkey), Mesopotamia (Iraq and eastern Syria), and the Iranian Plateau (Iran). ... The Roman Empire is the term conventionally used to describe the Ancient Roman polity in the centuries following its reorganization under the leadership of Octavian (better known as Caesar Augustus). ...

Jesus may have spoken some Hebrew, but there is little evidence either from within the New Testament or beyond to support this. By Jesus' lifetime, Hebrew had become the preserve of an elite of scholars and had ceased to be a living language. Most people could recognise words that were similar to Aramaic, and knew a few religious terms, but little more than that. Hebrew is a Semitic language of the Afro-Asiatic language family spoken by 6 million people mainly in Israel, parts of the Palestinian territories, the United States and by Jewish communities around the world. ...

One or two words of Latin may have been known to Jesus. However, these were probably learned through the medium of Greek, and were confined to various symbols of Roman rule ('denarius' for example). Latin is the language originally spoken in the region around Rome called Latium. ...

Aramaic phrases in the Greek New Testament

Within the text of the Greek New Testament a few words and phrases in Aramaic are included untranslated. These are mainly words of Jesus, and perhaps had a special significance because of this.

A small minority believe that the majority, or the whole, of the New Testament was originally written in Aramaic. This position, called Aramaic primacy, is popular, but most scholars see the Old Syriac and Peshitta versions of the New Testament as clearly based on the Greek. However, the fact remains that there does exist a layer of Aramaic-speaking culture beneath the Greek text, and that agreed point is what is discussed here. Aramaic Primacists believe that the Christian New Testament and/or its sources were originally written in the Aramaic language, not Koine Greek as is generally claimed. ... The Peshitta is the standard version of the Bible in the Syriac language. ...

Talitha koum

Mark 5:41 The Gospel of Mark is traditionally the second of the New Testament Gospels. ...

And taking the hand of the child, he said to her, "Talitha koum", which is translated, "Little girl, I say to you, get up".

This verse gives an Aramaic phrase, supposedly used by Jesus in the healing of a girl, with a translation into Greek. The Greek transliteration of the phrase is ταλιθα κουμ.

The most dependable Greek manuscripts (Codex Sinaiticus, Codex Vaticanus) of Mark's Gospel have this text, but a few (Codex Alexandrinus, the Majority Text and the Vulgate) write κουμι (koumi) instead. The latter became the Textus Receptus, and is the version that appears in the Authorised Version. Codex Sinaiticus (London, Brit. ... A section of the Codex Vaticanus, containing 1 Esdras 2:1-8 The Codex Vaticanus (The Vatican, Bibl. ... Folio 65v from the Codex Alexandrinus contains the end of the Gospel of Luke with the decorative tailpiece found at the end of each book. ... The Byzantine text-type (also called Constantinopolitan, Syrian, ecclesiastical, and majority) is the largest group of Greek manuscripts of the New Testament. ... The Vulgate Bible is an early 5th century translation of the Bible into Latin made by St. ... Textus Receptus (Latin: received text) is the name given to the first Greek language text of the New Testament to be printed with movable type. ... This page is about the version of the Bible; for the Harvey Danger album, see King James Version (album). ...

The Aramaic is ţlîthâ qûm. The word 'ţlîthâ' is the feminine form of the word 'ţlê', meaning 'young'. 'Qûm' is the Aramaic verb 'to rise, get up'. In the feminine singular imperative, it was originally 'qûmî'. However, there is evidence that in speech the final 'î' was dropped so that the imperative did not distinguish between masculine and feminine genders. The older manuscripts, therefore, used a Greek spelling that reflected pronunciation, whereas the addition of an 'ι' was perhaps due to a bookish copyist.

In the Aramaic alphabet, it would be (טליתא קומי) or (טלתא קומי).

Ephphatha

Mark 7:34 The Gospel of Mark is traditionally the second of the New Testament Gospels. ...

And looking up to heaven, he sighed and said to him, "Ephphatha", which is 'be opened'.

Once again, the Aramaic word is given with a translation. In Greek, the Aramaic is written εφφαθα. This is from the Aramaic 'ethpthaħ', the passive imperative of the verb 'pthaħ', 'to open'.

In the Aramaic alphabet, it would be (אתפתח).

Abba

Mark 14:36 The Gospel of Mark is traditionally the second of the New Testament Gospels. ...

And he said, Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt.

Abba, an Aramaic word (written Αββα in Greek, and 'abbā in Aramaic), is immediately followed by the Greek equivalent (Πατηρ) with no explicit mention of it being a translation. The phrase Abba, Father is repeated in Romans 8:15 and Galatians 4:6. The Epistle to the Romans is one of the epistles, or letters, included in the New Testament canon of the Christian Bible. ... The Epistle to Galatians is a book of the Bible New Testament. ...

In the Aramaic alphabet, it would be (אבא).

Raca

Matthew 5:22 The Gospel of Matthew (literally: according to Matthew, Greek: kata Maththaion) is one of the four Gospel accounts of the New Testament. ...

But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.

Raca, or Raka, in the Aramaic of the Talmud means empty one, fool, empty head. The first page of the Talmud, in the standard Vilna edition. ...

In the Aramaic alphabet, it would be (ריקא) or (ריקה).

Mammon

Matthew 6:24 The Gospel of Matthew (literally: according to Matthew, Greek: kata Maththaion) is one of the four Gospel accounts of the New Testament. ...

No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.

Luke 16:9-13 Mammon, a word of Aramaic origin, means riches, but has an unclear etymology; scholars have suggested connections with a word meaning entrusted, or with the Hebrew word matmon, meaning treasure. It is also used in Hebrew as a word for money - ממון. The Greek word for Mammon, mamonas, occurs in the... The Gospel of Luke is the third of the four canonical Gospels of the New Testament, which tell the story of Jesus life, death, and resurrection. ...

And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations. He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much. If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? And if ye have not been faithful in that which is another man's, who shall give you that which is your own? No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.

2 Clement 6 The Epistles of Clement often referred to as 1 Clement and 2 Clement were not accepted in the canonic New Testament but they are part of the Apostolic Fathers collection. ...

Now the Lord declares, "No servant can serve two masters." If we desire, then, to serve both God and mammon, it will be unprofitable for us. "For what will it profit if a man gain the whole world, and lose his own soul?" This world and the next are two enemies. The one urges to adultery and corruption, avarice and deceit; the other bids farewell to these things. We cannot, therefore, be the friends of both; and it behoves us, by renouncing the one, to make sure of the other. Let us reckon that it is better to hate the things present, since they are trifling, and transient, and corruptible; and to love those [which are to come,] as being good and incorruptible. For if we do the will of Christ, we shall find rest; otherwise, nothing shall deliver us from eternal punishment, if we disobey His commandments. (Roberts-Donaldson)

In the Aramaic alphabet it would be (ממון).

Rabboni

John 20:16 The Gospel of John is the fourth gospel in the sequence of the canon as printed in the New Testament, and scholars agree it was the fourth to be written. ...

Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master.

Also in Mark 10:51. Hebrew form rabbi used as title of Jesus in Matthew 26:25,49; Mark 9:5, 11:21, 14:45; John 1:49, 4:31, 6:25, 9:2, 11:8. Rabbi (Classical Hebrew רִבִּי ribbī;; modern Ashkenazi and Israeli רַבִּי rabbī) in Judaism, means teacher, or more literally great one. The word Rabbi is derived from the Hebrew root-word RaV, which in biblical Hebrew means great or distinguished,. In the ancient Judean schools the sages were addressed as רִבִּי (Ribbi or Rebbi...

In the Aramaic alphabet it would be (רבוני).

Maranatha

Didache 10 (Prayer after Communion) The Didache ( in Greek) or Teaching— short for Teaching of the Lord to the Gentiles by the Twelve Apostles ()— is a short treatise, considered by some of the Church Fathers as part of the New Testament but rejected as spurious by others and in the outcome, not accepted into the...

.. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maranatha. Amen. (Roberts-Donaldson)

1 Corinthians 16:22 (Redirected from 1 Corinthians) See also: Second Epistle to the Corinthians and Third Epistle to the Corinthians The First Epistle to the Corinthians is a book of the Bible in the New Testament. ...

If any man love not the Lord Jesus Christ, let him be Anathema Maranatha.

In Aramaic it means Lord, come! Maran atha is an Aramaic (Syriac) phrase occurring once only in the New Testament. ...

In the Aramaic alphabet it would be (מרנא תא).

Eli Eli lema sabachthani

Matthew 27:46 The Gospel of Matthew (literally: according to Matthew, Greek: kata Maththaion) is one of the four Gospel accounts of the New Testament. ...

Around the ninth hour, Jesus shouted in a loud voice, saying "Eli Eli lema sabachthani?" which is, "My God, my God, why have you forsaken me?"

Mark 15:34 The Gospel of Mark is traditionally the second of the New Testament Gospels. ...

And at the ninth hour, Jesus shouted in a loud voice, "Eloi Eloi lema sabachthani?" which is translated, "My God, my God, for what have you forsaken me?"

This phrase, shouted by Jesus from the cross, is given to us in these two versions. The Matthean version of the phrase is transliterated in Greek as ηλι ηλι λεμα σαβαχθανι. The Markan version is similar, but begins ελωι ελωι.

Jesus seems to be quoting the first line of Psalm 22. However, he is not quoting the canonical Hebrew version (êlî êlî lâmâ `^azabtânî), but is using an Aramaic translation of it (see targum). Psalms (Tehilim תהילים, in Hebrew) is a book of the Hebrew Bible or Tanakh, and of the Old Testament of the Christian Bible. ... A targum (plural: targumim) is an Aramaic translation of the Hebrew Bible (Tanakh) written or compiled in the Land of Israel or in Babylonia from the Second Temple period until the early Middle Ages (late first millennium). ...

In the following verse, in both accounts, some who hear Jesus' cry imagine that he is calling for help from Elijah (Eliyyâ). This is perhaps to underline the incomprehension of the bystanders about what is happening. Matthew's use of ηλι may indicate a more 'official' rendition of the psalm verse, more in line with the Hebrew. Mark's version probably represents the Aramaic colloquial better. The Aramaic behind Matthew is êlî êlî lmâ švaqtanî. Whereas Mark has elohî elohî. Elijah (אֱלִיָּהוּ Whose/my God is the Lord, Standard Hebrew Eliyyáhu, Tiberian Hebrew ʾĔliyyāhû), also Elias (NT Greek Ἠλίας), is a prophet of the Hebrew Bible or Old Testament. ...

A few ancient Greek manuscripts show signs of trying to normalise this text. For instance, the peculiar Codex Bezae renders both versions with ηλι ηλι λαμα ζαφθανι (êli êli lama zaphthani). The Codex Bezae Cantabrigensis (Gregory-Aland no. ...

As the phrase is clearly translated into Greek in both instances there can be little doubt as to its meaning. However, a minority have speculated on different meanings, among them is George Lamsa, but his methodology has been shown to be seriously flawed. The Aramaic word švaqtanî is based on the verb švaq, 'to leave, forget', with the perfect tense ending -t (2nd person singular: 'you'), and the object suffix -anî (1st person singular: 'me'). A native Aramaic speaker, Dr. George M. Lamsa (August 5, 1892 – September 22, 1975) was born in Mar Bishu in what is now the extreme east of Turkey. ...

This phrase is treated in more depth at Last sayings of Jesus. The seven words of Jesus on the cross are a traditional collection of seven short phrases uttered by Jesus at his crucifixion gathered from the four Gospels. ...

In the Aramaic alphabet it would be (אלהי אלהי למא שבקתני).

Jot and Tittle

Matthew 5:18 The Gospel of Matthew (literally: according to Matthew, Greek: kata Maththaion) is one of the four Gospel accounts of the New Testament. ...

For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled.

The quotation uses them as an example of extremely minor details. In the Greek original translated as English jot and tittle is found "iota" and "keraia". Iota is the smallest letter of the Greek alphabet (ι), but since only capitals were used at the time the Greek New Testament was written (Ι), it probably represents the Aramaic yodh (י) which is the smallest letter of the Aramaic alphabet. "Keraia" is a hook or serif, possibly accents in Greek but more likely hooks on Aramaic letters, (ב) versus (כ), or additional marks such as crowns (as Vulgate apex) found in Jewish Bibles. The standard reference for NT Greek is A Greek-English Lexicon of the New Testament and other Early Christian Literature, Bauer, Gingrich, Danker, et al. Liddell and Scott Greek-English Lexicon for keraia is here: [1] i j A tittle is a small distinguishing mark, such as a diacritic or the dot over an i. ... Iota (upper case Ι, lower case ι) is the ninth letter of the Greek alphabet. ... Majuscules or capital letters (in the Roman alphabet: A, B, C, ...) are one type of case in a writing system. ... Yud or Yodh is the tenth letter of many Semitic alphabets, including Phoenician, Hebrew, and Aramaic. ... In typography, serifs are the small features at the end of strokes within letters. ... The Vulgate Bible is an early 5th century translation of the Bible into Latin made by St. ... 11th century Targum Tanakh [תנ״ך] (also spelt Tanach or Tenach) is an acronym for the three parts of the Hebrew Bible, based upon the initial Hebrew letters of each part: Torah [תורה] (The Law; also: Teaching or Instruction), Chumash [חומש] (The five, also Pentateuch or The five books of...

Aramaic personal names in the New Testament

Personal names in the New Testament come from a number of languages, Hebrew and Greek are most common. However, there are a good few Aramaic names as well. The most prominent feature in Aramaic names is 'bar' (Greek transliteration βαρ, Aramaic bar), meaning 'son of', a common patronym prefix. Its Hebrew equivalent, 'ben', is conspicuous by its absence. Some examples are: A patronymic is a personal name based on the name of ones father. ...

• Matthew 10:3 — Bartholomew (Βαρθολομαιος from bar-Tôlmay, perhaps 'son of furrows' or 'ploughman').
• Matthew 16:17 — Simon bar-Jona (Σιμων Βαριωνας from Šim`ôn bar-Yônâ, 'Simon son of Jonah').
• John 1:42 — Simon bar-Jochanan ('Simon son of John').
• Matthew 27:16 — Barabbas (Βαραββας from bar-Abbâ, 'son of the father').
• Mark 10:46 — Bartimaeus (Βαρτιμαιος from bar-Ţim'ay, perhaps 'son of defilement' or 'son of a whore').
• Acts 1:23 — Barsabbas (Βαρσαββας from bar-Šabbâ, 'son of the Sabbath').
• Acts 4:36 — Joseph who is called Barnabas (Βαρναβας from bar-Navâ meaning 'son of prophecy, the prophet', but given the Greek translation υιος παρακλησεως; usually translated as 'son of consolation/encouragement', the Greek could mean 'invocation' as well).
• Acts 13:6 — Bar-Jesus (Βαριησους from bar-Yêšû`, 'son of Jesus/Joshua').

Michelangelos The Last Judgement shows Saint Bartholomew holding the knife of his martyrdom and his flayed skin. ... In the Christian story of the passion of Jesus , Barabbas, actually Jesus bar-Abbas, (Aramaic Bar-abbâ, son of the father), was the insurrectionary murderer whom Pontius Pilate freed at the Passover feast in Jerusalem. ... In the Christian New Testament Joseph Justus (also known as Barsabbas) figures momentarily in the casting of lots among the 120 or so gathered together after the Ascension of Christ, to replace Judas Iscariot and bring the Apostles again to the number twelve. ... This article concerns the Sabbath in Christianity. ... Barnabas was an early Christian mentioned in the New Testament. ...

Boanerges

Mark 3:17 The Gospel of Mark is traditionally the second of the New Testament Gospels. ...

And James, the son of Zebedee, and John, the brother of James, and he gave them the name Boanerges, which is Sons of Thunder.

Jesus surnames the brothers James and John to reflect their impetuosity. The Greek rendition of their name is Βοανηργες (Boanêrges).

There has been much speculation about this name. Given the Greek translation that comes with it ('Sons of Thunder'), it seems that the first element of the name is 'bnê', 'sons of' (the plural of 'bar'), Aramaic (בני). This is represented by βοανη (boanê), giving two vowels in the first syllable where one would be sufficient. It could be inferred from this that the Greek transliteration may not be a good one. The second part of the name is often reckoned to be 'rğaš' ('tumult') Aramaic (רניש), or 'rğaz' ('anger') Aramaic (רנז). Maurice Casey, however, argues that it is a simple misreading of the word for thunder, 'r`am' (due to the similarity of s to the final m). This is supported by one Syriac translation of the name as 'bnay ra`mâ'. However, the Peshitta reads 'bnay rğešy'. Syriac is an Eastern Aramaic language that was once spoken across much of the Fertile Crescent. ... The Peshitta is the standard version of the Bible in the Syriac language. ...

Cephas

John 1:42 The Gospel of John is the fourth gospel in the sequence of the canon as printed in the New Testament, and scholars agree it was the fourth to be written. ...

He brought him to Jesus. Jesus looked at him and said, "You are Simon son of John, you shall be called Cephas", which is translated 'Peter'.

1 Corinthians 1:12 (Redirected from 1 Corinthians) See also: Second Epistle to the Corinthians and Third Epistle to the Corinthians The First Epistle to the Corinthians is a book of the Bible in the New Testament. ...

But I say that each of you says "I am of Paul", or "I am of Apollos", or "I am of Cephas", or "I am of Christ".

In these two passages, 'Cephas' is given as the nickname of the apostle better known as Simon Peter. The Greek word is transliterated Κηφας (Kêphas). According to tradition, Peter was crucified upside-down, as shown in this painting by Caravaggio. ...

The apostle's given name appears to be Simon, and he is given the Aramaic nickname, kêfâ or kîfâ, meaning 'rock'. The final sigma (s) is added in Greek to make the name masculine rather than feminine. That the meaning of the name was more important than the name itself is evidenced by the universal acceptance of the Greek translation, Πετρος (Petros). It is not known why Paul uses the Aramaic name rather than the Greek name for Simon Peter when he writes to the church in Corinth. Perhaps, he is writing at a time before Cephas came to be popularly known as Peter. Temple of Apollo at Corinth Corinth, or Korinth (Κόρινθος; see also List of traditional Greek place names) is a Greek city, on the Isthmus of Corinth, the original isthmus, the narrow stretch of land that joins the Peloponnesus to the mainland of Greece. ...

In the Aramaic alphabet it would be (כיפא).

Thomas

John 11:16 The Gospel of John is the fourth gospel in the sequence of the canon as printed in the New Testament, and scholars agree it was the fourth to be written. ...

Then Thomas, who was called Didymus, said to his co-disciples, "Now let us go that we might die with him!"

Thomas (Θωμας) is listed among the disciples of Jesus in all four gospels and the Acts of the Apostles. However, it is only in John's Gospel that more information is given. In three places (John 11:16, 20:24 and 21:2) he is given the name Didymus (Διδυμος), the Greek word for a twin. In fact, 'the Twin' is not just a surname, it is a translation of 'Thomas'. 'Thomas' comes from the Aramaic 'tômâ', 'twin'. Therefore, rather than two personal names, Thomas Didymus, there is a single nickname, the Twin. Christian tradition gives him the personal name Judas, and he was perhaps named Thomas to distinguish him from others of the same name. The Incredulity of Saint Thomas by Caravaggio. ...

In the Aramaic alphabet it would be (תאומא).

Tabitha

Acts 9:36 The Acts of the Apostles, (Greek Praxeis Apostolon) is a book of the Bible, which now stands fifth in the New Testament. ...

In Joppa, there was a disciple named Tabitha, which is translated Dorcas.

The disciple's name is given both in Aramaic (Ταβιθα) and Greek (Δορκας). The Aramaic name is a transliteration of Ţvîthâ. Both names mean 'gazelle'.

It may be just coincidence that Peter's words to her in verse 40, "Tabitha, get up!" (Ταβιθα αναστηθι), are similar to the 'talitha koum' phrase used by Jesus. Saint Peter, portrayed by Peter Paul Rubens in a papal chasuble and pallium holding keys, was one of the twelve disciples of Jesus and the first Pope of the Catholic Church. ... It is generally accepted that Aramaic was the mother tongue of Jesus. ...

In the Aramaic alphabet it would be (טביתא).

Aramaic place names in the New Testament

Gethsemane

Matthew 26:36 The Gospel of Matthew (literally: according to Matthew, Greek: kata Maththaion) is one of the four Gospel accounts of the New Testament. ...

Then Jesus went with them to a place called Gethsemane.

Mark 14:32 The Garden of Gethsemane. ... The Gospel of Mark is traditionally the second of the New Testament Gospels. ...

And they went to a place that has the name Gethsemane.

The place where Jesus takes his disciples to pray before his arrest is given the Greek transliteration Γεθσημανι (Gethsêmani). It represents the Aramaic 'Gath-Šmânê', meaning 'the oil press' or 'oil vat' (referring to olive oil). The Garden of Gethsemane. ...

In the Aramaic alphabet it would be (גת שמני) or (גיא ש).

Golgotha

Mark 15:22 The Gospel of Mark is traditionally the second of the New Testament Gospels. ...

And they took him up to the place Golgotha, which is translated Place of the Skull.

John 19:17 Calvary (Golgotha) was the hill outside Jerusalem on which Jesus was crucified. ... The Gospel of John is the fourth gospel in the sequence of the canon as printed in the New Testament, and scholars agree it was the fourth to be written. ...

And carrying his cross by himself, he went out to the so-called Place of the Skull, which is called in 'Hebrew' Golgotha.

This is clearly Aramaic rather than Hebrew. 'Gûlgaltâ' is the Aramaic for 'skull'. The name appears in all of the gospels except Luke, which calls the place simply 'the Skull', with no Aramaic. The name 'Calvary' is taken from the Latin Vulgate translation, Calvaria. Calvary (Golgotha) was the hill outside Jerusalem on which Jesus was crucified. ... Calvary (Golgotha) is the English-language name given to the hill outside Jerusalem on which Jesus was crucified according to Christian tradition. ... The Vulgate Bible is an early 5th century translation of the Bible into Latin made by St. ...

In the Aramaic alphabet it would be (גלגלתא).

Akeldama

Acts 1:19 The Acts of the Apostles, (Greek Praxeis Apostolon) is a book of the Bible, which now stands fifth in the New Testament. ...

And this became known to all the inhabitants of Jerusalem, so that field was called, in their own dialect, Akeldama, that is Field of Blood.

The place of Judas Iscariot's suicide is clearly named Field of Blood in Greek. However, the manuscript tradition gives a number of different spellings of the Aramaic. The Majority Text reads Ακελδαμα ([H]akeldama); other manuscript versions give Αχελδαμα ([H]acheldama), Ακελδαιμα ([H]akeldaima), Ακελδαμακ ([H]akeldamak) and Ακελδαμαχ ([H]akeldamach). Despite these variant spellings the Aramaic is most probably 'ħqêl dmâ', 'field of blood'. Judas Iscariot (died April AD 29–33, Hebrew יהודה איש־קריות YÉ™hûḏāh ʾΚ-qÉ™riyyôṯ) was, according to the New Testament, one of the twelve original apostles of Jesus, and the one who ultimately betrayed him. ... The Byzantine text-type (also called Constantinopolitan, Syrian, ecclesiastical, and majority) is the largest group of Greek manuscripts of the New Testament. ...

In the Aramaic alphabet it would be (חקל דמא).