A series of articles on

Jesus Christ and Christianity Christology Chronology Ministry Miracles Parables Names and titles Relics Image File history File links JesusYeshua. ... This article is about Jesus of Nazareth. ... Christ is the English translation of the Greek word (Christós), which literally means The Anointed One. ... Christianity is a monotheistic[1] religion centered on the life and teachings of Jesus of Nazareth as presented in the New Testament. ... Christology is a field of study within Christian theology which is concerned with the nature of Jesus the Christ. ... The chronology of Jesus depicts the traditional chronology established for the events of the life of Jesus by the four canonical gospels (which allude to various dates for several events). ... According to the Canonical Gospels, the Ministry of Jesus began when Jesus was around 30 years old, and lasted a period of 1-3 years, with the Synoptic Gospels generally being considered to argue for it having been a period of 1 year, and the Gospel of John arguing for... According to the canonical Gospels, Jesus worked many miracles in the course of his ministry. ... The Parables of Jesus are a collection of parables told by Jesus that embody much of his teaching and are recorded in the four Gospels. ... A large variety of names and titles are used in the New Testament to describe Jesus. ... There are many relics attributed to Jesus that people believe or believed to be authentic relics of the Gospel accounts. ...

Non-religious aspects Background Historicity Greek • Aramaic Race This article — a part of the Jesus and history series of articles — discusses the cultural and historical background of Jesus, the central figure of Christianity, without regard to his divinity, or to his existence as an actual historical figure. ... The historicity of Jesus concerns the historical authenticity of Jesus of Nazareth. ... The race of Jesus has been a subject of debate since at least the 19th century. ...

Perspectives on Jesus New Testament view Christian views Religious perspectives Jewish view Islamic view Historical Jesus Jesus Seminar Jesus as myth This article presents a description of Jesus life, as based on the four gospels. ... Christian views of Jesus consist of the teachings and beliefs held by Christian groups about Jesus, including his divinity, humanity, and earthly life. ... Religious perspectives on Jesus is the specific significance some religions place on Jesus. ... Judaisms view of Jesus per se reflects Jewish views of eschatology, the characteristics of the Messiah, the gift of prophecy, and the cosmological nature of God, which are derived from the Torah and Biblical prophecies expressed by Isaiah, Ezekiel, and others from Biblical times through the destruction of Solomon... Islam holds Jesus (Arabic: ‎ `Īsā) to have been a messenger and a prophet of God. ... This article is about Jesus the person, using historical methods to reconstruct a biography of his life and times. ... The Jesus Seminar is a research team of about two hundred New Testament scholars founded in 1985 by the late Robert Funk under the auspices of the Westar Institute. ... Jesus as Myth refers to the idea that the narrative of Jesus in the gospels may be considered as part of Christian mythology, and shows parallels to mystery religions of the Roman Empire such as Mithraism, and the myth of rebirth deities. ...

Jesus in culture Cultural depictions of Jesus Images Jesus has inspired artistic and cultural works for nearly two millenniums. ... There are no undisputed historical images of Jesus; he sat for no portraits which are preserved and of unquestioned authenticity and undoubted provenance. ... This box: view • talk • edit

Most scholars believe that Jesus spoke Aramaic with some Hebrew, and possibly Greek. Generally, scholars believe that the towns of Nazareth and Capernaum where Jesus lived were Aramaic-speaking communities^{[citation needed]}, that he was knowledgeable enough in Hebrew to discuss the Hebrew Bible, and that he might have known some Greek through commerce as a carpenter in nearby Sepphoris. Accordingly, Jesus is believed to have addressed primarily Aramaic-speaking audiences. This article is about Jesus of Nazareth. ... Aramaic is a group of Semitic languages with a 3,000-year history. ... “Hebrew” redirects here. ... Nazareth (IPA: ) (Arabic الناصرة an-Nāṣira lit. ... Catholic church built over the house of Saint Peter Capernaum (pronounced k-pûrn-m; Hebrew כפר נחום Kefar Nachum, Nahums hamlet) was a settlement on the shore of the Sea of Galilee. ... 11th century manuscript of the Hebrew Bible with Targum This article is about the term Hebrew Bible. For the Hebrew Bible itself, see Tanakh (Jewish term) or Old Testament (Christian term). ... Tzippori, also known by several other names & spellings including Sepphoris, is one of the oldest Jewish settlements to be uncovered by archaeologists, and one of the richest in what has been found there. ...

This article explores Aramaic reconstructions of phrases in the New Testament as attributed to Jesus and New Testament figures. John 21:1 Jesus Appears to His Disciples--Alessandro Mantovani: the Vatican, Rome. ...

Cultural and linguistic background

It is generally accepted that Jesus was born a Jew, and grew up in a Jewish family in Roman-controlled Palestine. For over a half-millennium, the colloquial language for Palestinian Jews was Aramaic,^[1] stemming from the Babylonian captivity and invading Assyrian empire. For some Jews Hebrew remained a colloquial language, until the end of the 3rd century AD.^{[citation needed]} Nearly all of the Jewish scriptures were written in Hebrew, making it likely that a Jew who knew the Jewish scriptures also knew at least some Hebrew (especially as Hebrew and Aramaic are fairly cognate). There were also the Targums, Aramaic translations of the Hebrew Bible, in Galilee or Judea in the days of Jesus during the Early Roman Period. The use of Targums in the synagogue did not become customary until the 3rd century, after the use of spoken Hebrew declined in the aftermath of the catastrophic Bar Kochba Revolt. Iudaea Province in the 1st century Iudaea was a Roman province that extended over Judaea (Palestine). ... Look up Colloquialism in Wiktionary, the free dictionary. ... Babylonian captivity also refers to the permanence of the Avignon Papacy. ... For other uses, see Assyria (disambiguation). ... “Hebrew” redirects here. ... Many religions and spiritual movements hold certain written texts (or series of spoken legends not traditionally written down) to be sacred. ... “Hebrew” redirects here. ... This does not adequately cite its references or sources. ... 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). ...

From the 2nd century BC, Palestine had been heavily influenced by the Hellenistic civilization, and Koine Greek rapidly became the international language of the eastern Mediterranean, and so became the language of travelling merchants. It is thus likely that Jesus knew a few Greek terms. The New Testament itself, in the form we have it today, is mostly written in Koine Greek, including many quotations from the Hebrew Bible. (2nd millennium BC - 1st millennium BC - 1st millennium) The 2nd century BC started on January 1, 200 BC and ended on December 31, 101 BC. // Coin of Antiochus IV. Reverse shows Apollo seated on an omphalos. ... The term Hellenistic (derived from Héllēn, the Greeks traditional self-described ethnic name) was established by the German historian Johann Gustav Droysen to refer to the spreading of Greek culture over the non-Greek people that were conquered by Alexander the Great. ... Koine redirects here. ... The Mediterranean Sea is an intercontinental sea positioned between Europe to the north, Africa to the south and Asia to the east, covering an approximate area of 2. ... Merchants function as professionals who deal with trade, dealing in commodities that they do not produce themselves, in order to produce profit. ... John 21:1 Jesus Appears to His Disciples--Alessandro Mantovani: the Vatican, Rome. ... Koine redirects here. ... 11th century manuscript of the Hebrew Bible with Targum This article is about the term Hebrew Bible. For the Hebrew Bible itself, see Tanakh (Jewish term) or Old Testament (Christian term). ...

When Jesus is described by the New Testament as quoting from the Hebrew Bible, the quotations that are given most closely correlate with the Septuagint, and not direct Greek translations of the Masoretic Text. Most scholars suggest that the New Testament authors most likely used an edition of the Septuagint, rather than translate a Hebrew (or Aramaic) source. However, among the Dead Sea Scrolls, in addition to various Hebrew versions of the Bible that resemble the Masoretic text, there are also Hebrew versions that more closely resemble the Greek Septuagint version (in similar fashion to the Samaritan Pentateuch). John 21:1 Jesus Appears to His Disciples--Alessandro Mantovani: the Vatican, Rome. ... 11th century manuscript of the Hebrew Bible with Targum This article is about the term Hebrew Bible. For the Hebrew Bible itself, see Tanakh (Jewish term) or Old Testament (Christian term). ... The Septuagint: A page from Codex vaticanus, the basis of Sir Lancelot Charles Lee Brentons English translation. ... The Masoretic Text (MT) is the Hebrew text of the Tanakh approved for general use in Judaism. ... The Septuagint: A page from Codex vaticanus, the basis of Sir Lancelot Charles Lee Brentons English translation. ... This entry incorporates text from Eastons Bible Dictionary, 1897, with some modernisation. ...

Due to the influence of Greek in the east of the Mediterranean, even the officials of the Roman Empire did not really use Latin in the region, and so only a few words of Latin would have been known to most Jews, mostly confined to various symbols of Roman rule (such as the 'denarius' coin). The Mediterranean Sea is an intercontinental sea positioned between Europe to the north, Africa to the south and Asia to the east, covering an approximate area of 2. ... Latin is an ancient Indo-European language originally spoken in Latium, the region immediately surrounding Rome. ...

Aramaic phrases in the Greek New Testament

The Greek New Testament transliterates a few words and phrases, some Hebrew, some Aramaic and some either. These are mainly words attributed to Jesus, and perhaps had a special significance because of this. Words necessarily deriving from Hebrew (like Hosha` nā! "Please, save!") are hypothesized to be loan words from Hebrew for use in Aramaic. John 21:1 Jesus Appears to His Disciples--Alessandro Mantovani: the Vatican, Rome. ...

A small minority believe that most or all of the New Testament was originally written in Aramaic. This position, called Aramaic primacy, is popular, but most scholars believe that the New Testament, as we have it today, was composed in the Greek language. However, it is not disputed that there does exist a Hebrew/Aramaic layer beneath the Greek text. 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. ... Greek ( IPA: or ελληνικά IPA: — Hellenic) is an Indo-European language with a documented history of 3,500 years, the longest of any other single language in that language family. ...

Talitha qoum (Ταλιθα κουμ)

Mark 5:41 The Gospel of Mark (anonymous[1] but ascribed to Mark the Evangelist) is a Gospel of the New Testament. ...

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, attributed to 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. A portion of the Codex Sinaiticus, containing Esther 2:3-8. ... Page from Codex Vaticanus Graece 1209, B/03 The Codex Vaticanus (The Vatican, Bibl. ... The Gospel of Mark (anonymous[1] but ascribed to Mark the Evangelist) is a Gospel of the New Testament. ... 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 version in Latin, partly revised and partly translated by Jerome on the orders of Pope Damasus I in 382. ... Textus Receptus (Latin: received text) is the name given to the first Greek-language text of the New Testament to be printed on a printing press. ... This page is about the version of the Bible; for the Harvey Danger album, see King James Version (album). ...

The Aramaic is ţlīthā qūm. The word ţlīthā is the feminine form of the word ţlē, meaning "young". Qūm is the Aramaic verb 'to rise, stand, get up'. In the feminine singular imperative, it was originally 'qūmī'. However, there is evidence that in speech the final -ī 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 linguistics, grammatical genders, also called noun classes, are classes of nouns reflected in the behavior of associated words; every noun must belong to one of the classes and there should be very few which belong to several classes at once. ... In linguistics, grammatical genders, also called noun classes, are classes of nouns reflected in the behavior of associated words; every noun must belong to one of the classes and there should be very few which belong to several classes at once. ...

In Aramaic, it could be (טליתא קומי) or (טלתא קומי).

Ephphatha (Εφφαθα)

Mark 7:34 The Gospel of Mark (anonymous[1] but ascribed to Mark the Evangelist) is a Gospel of the New Testament. ...

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'. The gutteral 'ħ' was generally softened in Galilean Aramaic,^[2].

In Aramaic, it could be (אתפתח).

Abba (Αββα)

Mark 14:36 The Gospel of Mark (anonymous[1] but ascribed to Mark the Evangelist) is a Gospel of the New Testament. ...

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 letters of the New Testament canon of the Christian Bible. ... The Epistle to Galatians is a book of the New Testament. ...

In Aramaic, it could be (אבא).

Note, the name Barabbas is a Hellenization of the Aramaic Bar Abba (בר אבא), literally, "Son of the Father", but here Abba is probably the diminutive form of the Hebrew name Abraham, like Akiba is of Yaakob. Give us Barabbas!, from The Bible and its Story Taught by One Thousand Picture Lessons, 1910 In the Christian narrative of the Passion of Jesus, Barabbas, according to some texts Jesus bar-Abbas, (Aramaic Bar-abbâ, son of the father), was the insurrectionary whom Pontius Pilate freed at the Passover...

Raca (Ρακα)

Matthew 5:22 The Gospel of Matthew (literally, according to Matthew; Greek, Κατά Μαθθαίον or Κατά Ματθαίον) 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. See also the Bible and homosexuality. The first page of the Vilna Edition of the Babylonian Talmud, Tractate Berachot, folio 2a The Talmud (Hebrew: תלמוד) is a record of rabbinic discussions pertaining to Jewish law, ethics, customs and history. ... A mediæval copy of the Bible. ...

In Aramaic, it could be (ריקא) or (ריקה).

Note: The phrase "without a cause" is missing from Matthew 5:22 in the Codex Sinaiticus and the Codex Vaticanus. A portion of the Codex Sinaiticus, containing Esther 2:3-8. ... Page from Codex Vaticanus Graece 1209, B/03 The Codex Vaticanus (The Vatican, Bibl. ...

Mammon (Μαμωνας)

Main article: Mammon

Gospel of Matthew 6:24 This article or section does not adequately cite its references or sources. ... The Gospel of Matthew (literally, according to Matthew; Greek, Κατά Μαθθαίον or Κατά Ματθαίον) is one of the four Gospel accounts of the New Testament. ...

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

Luke 16:9-13 This article or section does not adequately cite its references or sources. ... The Gospel of Luke is the third and longest 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 Aramaic, it could be (ממון).

In the New Testament the word Μαμωνᾶς — Mamōnâs — is declined like a Greek word, whereas many of the other Aramaic words are treated as indeclinable foreign words.

Rabboni (Ραββουνει)

John 20:16 The Gospel of John is the fourth gospel in the canon of the New Testament, traditionally ascribed to John the Evangelist. ...

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, in Judaism, means teacher, or more literally great one. The word Rabbi is derived from the Hebrew root word רַב, rav, which in biblical Hebrew means great or distinguished (in knowledge). Sephardic and Yemenite Jews pronounce this word רִבִּי ribbī; the modern Israeli pronunciation רַבִּי rabbī is derived from a recent (18th...

In Aramaic, it could be (רבוני).

Maranatha (μαρανα θα)

Didache 10 (Prayer after Communion) The Didache (, Koine Greek for Teaching[1]) is the common name of a brief early Christian treatise ( 70–160), containing instructions for Christian communities. ...

.. 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 This article or section is in need of attention from an expert on the subject. ... (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 (מרנא תא) it means Lord, come! or Our Lord, come! Maran atha is an Aramaic (Syriac) phrase occurring once only in the New Testament. ...

Eli Eli lema sabachthani (Ηλει Ηλει λεμα σαβαχθανει)

Matthew 27:46 The Gospel of Matthew (literally, according to Matthew; Greek, Κατά Μαθθαίον or Κατά Ματθαίον) 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 (anonymous[1] but ascribed to Mark the Evangelist) is a Gospel of the New Testament. ...

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 ηλει ηλει λεμα σαβαχθανει. The Markan version is similar, but begins ελωι ελωι (elōi rather than ēlei).

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. This article or section is not written in the formal tone expected of an encyclopedia article. ... Psalms (Tehilim תהילים, in Hebrew) is a book of the Hebrew Bible or Tanakh, and of the Old Testament of the Christian Bible. ...

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 (ēli ēli lama zaphthani). A sample of the Greek text from the Codex Bezae 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. Dr. George M. Lamsa (August 5, 1892 – September 22, 1975) was born in Mar Bishu in what is now the extreme east of Turkey. ...

The Aramaic word švaqtanî is based on the verb švaq, 'to allow, to permit, to forgive, and to forsake', with the perfect tense ending -t (2nd person singular: 'you'), and the object suffix -anî (1st person singular: 'me').

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 Aramaic, it could be (אלהי אלהי למא שבקתני).

Jot and tittle (ἰῶτα ἓν ἢ μία κεραία)

Matthew 5:18 The Gospel of Matthew (literally, according to Matthew; Greek, Κατά Μαθθαίον or Κατά Ματθαίον) 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 (that is, the Torah) 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. (commonly known as the Bauer lexicon. Liddell and Scott Greek-English Lexicon for keraia is here: [1]. See also the article on the antithesis of the Law. The English language is a West Germanic language that originates in England. ... i j A tittle is a small distinguishing mark, such as a diacritic or the dot over an i. ... For programming language, see Iota and Jot. ... Majuscules or capital letters (in the Roman alphabet: A, B, C, ...) are one type of case in a writing system. ... Yodh (also spelled Yud or Yod) is the tenth letter of many Semitic abjads, including Phoenician, Aramaic, Hebrew , Syriac and Arabic (in abjadi order, 28th in modern order). ... Bilingual inscription (Greek and Aramaic) by the Indian emperor Ashoka the Great, 3rd century BC. The Aramaic alphabet is an abjad alphabet designed for writing the Aramaic language. ... In typography, serifs are non-structural details on the ends of some of the strokes that make up letters and symbols. ... The Vulgate Bible is an early 5th century version in Latin, partly revised and partly translated by Jerome on the orders of Pope Damasus I in 382. ... 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... Please wikify (format) this article or section as suggested in the Guide to layout and the Manual of Style. ... The Antithesis of the Law (Matthew 5:17-48) is a less well known but highly structured (you have heard . ...

Korbanas (κορβανας)

Matthew 27:6 The Gospel of Matthew (literally, according to Matthew; Greek, Κατά Μαθθαίον or Κατά Ματθαίον) is one of the four Gospel accounts of the New Testament. ...

But the chief priests, taking the pieces of silver, said, ‘It is not lawful to put them into the treasury, since they are blood money.’

In Aramaic (קרבנא) it refers to the treasury in the Temple in Jerusalem, derived from the Hebrew Corban (קרבן), found in Mark 7:11 and the Septuagint (in Greek transliteration), meaning religious gift. The Temple in Jerusalem or the Holy Temple (Hebrew: בית המקדש, transliterated Bet HaMikdash) was the primary resting place of the Gods presence (shechina) in the physical world according to classical Judaism. ... Corban an Aramaic word meaning a gift or offering consecrated to God. ... The Septuagint: A page from Codex vaticanus, the basis of Sir Lancelot Charles Lee Brentons English translation. ...

The Greek κορβανᾶς is declined as a Greek noun.

Sikera (σικερα)

Luke 1:15 The Gospel of Luke is the third and longest of the four canonical Gospels of the New Testament, which tell the story of Jesus life, death, and resurrection. ...

for he will be great in the sight of the Lord. He must never drink wine or strong drink; even before his birth he will be filled with the Holy Spirit.

In Aramaic (שכרא) it means barley beer, from the Akkadian shikaru. A selection of bottled beers A selection of cask beers Beer is the worlds oldest[1] and most popular[2] alcoholic beverage, selling more than 133 billion litres (35 billion gallons) per year - producing total global revenues of $331. ... Akkadian (lišānum akkadÄ«tum) was a Semitic language (part of the greater Afro-Asiatic language family) spoken in ancient Mesopotamia, particularly by the Assyrians and Babylonians. ...

Hosanna (ὡσαννά)

Mark 11:9 The Gospel of Mark (anonymous[1] but ascribed to Mark the Evangelist) is a Gospel of the New Testament. ...

Then those who went ahead and those who followed were shouting, Hosanna! Blessed is the one who comes in the name of the Lord!

According to the Bauer lexicon, see references at end, this word is derived from Aramaic (הושע נא) from Hebrew (הושיעה נא) (Psalm 118:25, הוֹשִׁיעָה נָּא), meaning "help" or "save, I pray", "an appeal that became a liturgical formula; as part of the Hallel ... familiar to everyone in Israel." This article or section is in need of attention from an expert on the subject. ... Please wikify (format) this article or section as suggested in the Guide to layout and the Manual of Style. ... Hallel (Hebrew: הלל Praise [God]) is part of Judaisms prayers, a verbatim recitation from Psalms 113-118, which is used for praise and thanksgiving that is recited by observant Jews on Jewish holidays. ...

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').

For other uses, see Bartholomew (disambiguation). ... Give us Barabbas!, from The Bible and its Story Taught by One Thousand Picture Lessons, 1910 In the Christian narrative of the Passion of Jesus, Barabbas, according to some texts Jesus bar-Abbas, (Aramaic Bar-abbâ, son of the father), was the insurrectionary whom Pontius Pilate freed at the Passover... Bartimaeus is a fictional character in the Bartimaeus Trilogy written by Jonathan Stroud. ... 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 (Βοανηργες)

Mark 3:17 The Gospel of Mark (anonymous[1] but ascribed to Mark the Evangelist) is a Gospel of the New Testament. ...

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 (Boanērges).

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 ( Suryāyā) 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 (Κηφας)

John 1:42 The Gospel of John is the fourth gospel in the canon of the New Testament, traditionally ascribed to John the Evangelist. ...

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'. (New International Version)

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".

Galatians 1:18 NRSV The Epistle to Galatians is a book of the New Testament. ... Categories: Stub | 1989 books | Bible versions and translations ...

Then after three years I did go up to Jerusalem to visit Cephas and stayed with him for fifteen days;

In these passages, 'Cephas' is given as the nickname of the apostle better known as Simon Peter. The Greek word is transliterated Κηφᾶς (Kēphâs). 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, Πέτρος (Petros). It is not known why Paul uses the Aramaic name rather than the Greek name for Simon Peter when he writes to the churches in Galatia and Corinth ^[3]. Perhaps, he is writing at a time before Cephas came to be popularly known as Peter. This article or section does not cite its references or sources. ... Corinth, or Korinth (Greek: Κόρινθος, Kórinthos; see also List of traditional Greek place names) is a Greek city-state, on the Isthmus of Corinth, the narrow stretch of land that joins the Peloponnesus to the mainland of Greece. ...

In Aramaic, it could be (כיפא).

Thomas (Θωμας)

John 11:16 The Gospel of John is the fourth gospel in the canon of the New Testament, traditionally ascribed to John the Evangelist. ...

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

Thomas (Θωμᾶς) 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 (Δίδυμος), the Greek word for a twin. In fact, "the Twin" is not just a surname, it is a translation of "Thomas". The Greek Θωμᾶς — Thōmâs — 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. It has been suggested that this article or section be merged with Jude Thomas. ...

In Aramaic, it could be (תאומא).

Tabitha (Ταβειθα)

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 (Ταβειθα) 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!" (Ταβειθα ἀνάστηθι), are similar to the "talitha koum" phrase used by Jesus. Saint Peter, also known as Simon ben Jonah/BarJonah, Simon Peter, Cephas and Kepha — original name Simon or Simeon (Acts 15:14) — was one of the Twelve Apostles whom Jesus chose as his original disciples. ... Most scholars believe that Jesus spoke both Hebrew and Aramaic, and possibly Greek. ...

In Aramaic, it could be (טביתא).

Aramaic place names in the New Testament

Gethsemane (Γεθσημανει)

Matthew 26:36 The Gospel of Matthew (literally, according to Matthew; Greek, Κατά Μαθθαίον or Κατά Ματθαίον) 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 (anonymous[1] but ascribed to Mark the Evangelist) is a Gospel of the New Testament. ...

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 Γεθσημανει (Gethsēmani). It represents the Aramaic 'Gath-Šmânê', meaning 'the oil press' or 'oil vat' (referring to olive oil). The Garden of Gethsemane. ...

In Aramaic, it could be (גת שמני) or (גיא ש).

Golgotha (Γολγοθα)

Mark 15:22 The Gospel of Mark (anonymous[1] but ascribed to Mark the Evangelist) is a Gospel of the New Testament. ...

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 canon of the New Testament, traditionally ascribed to John the Evangelist. ...

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 Kranion '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 on which Jesus was crucified. ... The Vulgate Bible is an early 5th century version in Latin, partly revised and partly translated by Jerome on the orders of Pope Damasus I in 382. ...

In Aramaic, it could be (גלגלתא).

Gabbatha (Γαββαθα)

John 19:13 The Gospel of John is the fourth gospel in the canon of the New Testament, traditionally ascribed to John the Evangelist. ...

When Pilate heard these words, he brought Jesus outside and sat on the judge's bench at a place called The Stone Pavement, or in Hebrew, Gabbatha.

The place name appears to be Aramaic. According to Josephus, War, V.ii.1, #51, the word Gabath means high place, or elevated place, so perhaps a raised flat area near the temple. The final "א" could then represent the emphatic state of the noun.

In Aramaic, it could be (גבהתא).

Akeldama (Ακελδαμαχ)

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'. While the seemingly gratuitous Greek sound of "kh" [χ] at the end of the word is difficult to explain, the Septuagint similarly adds this sound to the end of the Semitic name Ben Sira to form the Greek name for the Book of "Sirakh" (Latin: Sirach). The sound may be a dialectic feature of either the Greek speakers or the original Semitic language speakers. For the American black metal band, see Judas Iscariot (band). ... The Byzantine text-type (also called Constantinopolitan, Syrian, ecclesiastical, and majority) is the largest group of Greek manuscripts of the New Testament. ... The Wisdom of Ben Sira, (or The Wisdom of Yeshua Ben Sira or merely Sirach), called Ecclesiasticus (not to be confused with Ecclesiastes) by Christians, is a book written circa 180–175 BCE. The author, Yeshua ben Sira, was a Jew who had been living in Jerusalem, who may in...

In Aramaic, it could be (חקל דמא).

References

All Aramaic words are from A Greek-English Lexicon of the New Testament and Other Early Christian Literature, Bauer-Arndt-Gingrinch-Danker (ISBN 978-0226039336). Though primarily a Koine Greek Lexicon (it is the standard reference for NT Greek), it includes Aramaic words in the Aramaic "square-script" alphabet. Koine redirects here. ... Bilingual inscription (Greek and Aramaic) by the Indian emperor Ashoka the Great, 3rd century BC. The Aramaic alphabet is an abjad alphabet designed for writing the Aramaic language. ...

See also

• Aramaic primacy
• Aramaic language