The Pulling the Thread Podcast

The question of the “Hebrew Primacy” of Jesus’ message revolves around the potential existence of a Hebrew or Aramaic source document underlying the canonical New Testament Gospels. This theory posits that the message of Jesus was first disseminated and preserved in Semitic languages, with the Greek Gospels representing later translations or adaptations.

The Greek Gospels contain numerous words and phrases directly transliterated or translated from Aramaic, suggesting an underlying Aramaic source. Examples include “Talitha cumi” (Mark 5:41), “Abba” (Mark 14:36), and “Maranatha” (1 Corinthians 16:22).

The Gospels also exhibit expressions and idioms characteristic of Semitic languages, such as parallelism, parables, and hyperbole. These stylistic features point towards a Semitic origin for the underlying message.

Syntactical structures and expressions that are idiomatic in Semitic languages but awkwardly translated into Greek, such as “the same hour” or “to go up to Jerusalem,” further support the Semitic origin. The sentence structure and word order in certain passages of the Gospels appear to be closer to Aramaic than classical Greek, further hinting at a Semitic source text.

Greek words that are constructed to imitate Aramaic expressions, like “eis ton aiona ton aiōnōn” (“forever and ever”) translating the Aramaic “l’ohlmei olmayin,” also suggest a Semitic source text.

The assertion regarding the Hebrew primacy of Jesus’ message, particularly in the Gospel of Matthew, finds resonance in various ancient sources, with Matthew purportedly composing his text in Hebrew or Aramaic.

Early Christian communities, especially in areas with strong Jewish influences, held traditions about Hebrew or Aramaic Gospel texts.

Around 140 CE, Papias, an early church leader, claimed that Matthew wrote the “oracles of the Lord” in Hebrew. However, the Greek word used for “Hebrew” (“Ἑβραΐδι διαλέκτῳ”) could also refer to Aramaic, the common language of Judea during Jesus’ time.

In the 4th century, Eusebius, citing Papias, supported the idea of a Hebrew-language Gospel of Matthew. He also mentions in his Ecclesiastical History, Eusebius mentions Hegesippus (c. 180 CE) stating that the Gospel of Matthew “was composed in the Hebrew dialect and was translated by various people according to their ability into Greek.”

Origen refers to a “Gospel according to the Hebrews” used by the Nazarenes, a Jewish-Christian group. The Church Father Epiphanius of Salamis (c. 375 AD) refers to a “Hebrew Gospel” used by the Nazarenes, a Jewish Christian community.

In the 4th century, Jerome translated the Gospel of Matthew from Hebrew into Latin, stating that he worked from the “original” Hebrew text, though scholars debate its authenticity and relationship to the canonical Gospels.

Additionally, Clement of Alexandria also mentioned a Hebrew version of Matthew. Fragments of texts like the “Gospel according to the Hebrews” and the “Egerton Gospel” offer glimpses into other Gospel traditions.

While the term “Hebrew” could refer to either Hebrew or Aramaic in the Greek context, the emphasis on Jesus’ Jewish identity and the presence of Hebraisms in the Greek text of the New Testament support the possibility of a Hebrew original for at least some early Jewish-Christian writings.

The New Testament scriptures contain numerous Hebraisms, indicating a strong connection to Hebrew language and thought patterns. These features include idioms, metaphors, and grammatical structures that are not readily translated into Greek without losing their original meaning.

This claim is supported by multiple ancient authorities, prompting diverse theories to elucidate its implications. Others propose that Matthew wrote a Semitic work and then revised it in Greek, creating two different versions. This suggests a closer relationship between the Hebrew and Greek versions.

This oral tradition and later translation into Greek theory suggests that Jesus’ teachings were initially transmitted orally in Aramaic and then translated into Greek for wider circulation.

Alternatively, it is suggested that translators may have rendered Matthew into Greek with a degree of freedom, capturing the essence rather than adhering strictly to the original language.

Another interpretation of ancient testimony, such as that of Papias, speculates that the term “Ἑβραίδι διαλέκτῳ” refers to a Hebrew style of Greek rather than a direct reference to the language used.

A final theory suggests that Papias referred to a separate and now-lost Hebrew work, potentially akin to a sayings collection analogous to Q or the elusive “Gospel according to the Hebrews,” which is no longer extant.

Jesus’ life and teachings were deeply embedded within the Jewish context of first-century Palestine. He frequently quoted and interpreted the Hebrew Bible, engaged with Jewish traditions and practices, and directed his message primarily towards the Jewish people.

Some scholars believe that Matthew originally wrote his Gospel in either Hebrew or Aramaic, with the Greek version being a translation or later edition. This theory suggests a closer connection between the early message with Jewish culture.

Others propose that Matthew might have written an outline or sayings collection in Hebrew, which was later expanded and translated into Greek by others. This theory acknowledges the presence of a Hebrew source while allowing for further development and adaptation in the Greek version.

Some scholars interpret Papias’ reference to “Hebrew dialect” as referring to a style of Greek used by Matthew that was heavily influenced by Hebrew thought and expression. This interpretation suggests that Matthew’s Greek text, while not a direct translation from Hebrew, still retains a strong connection to Jewish culture and language.

Another theory proposes the existence of a separate Hebrew gospel, perhaps a sayings collection like Q or the Gospel according to the Hebrews, which served as a source for the canonical gospels. This theory suggests a more diverse and complex literary landscape within the early Christian movement.

The debate over Hebrew Primacy has significant implications for understanding the development of early Christianity. If Jesus’ message was primarily communicated in Hebrew, it sheds light on the Jewish context of his teachings and the early Jewish-Christian movement. This could also impact interpretations of the Gospels and their relationship to Jewish tradition.

Further Resources:

1. Jesus: Apocalyptic Prophet of the New Millennium by Bart D. Ehrman
2. The Aramaic Primacy of the New Testament by George Lamsa
3. Early Christian Writings: The Apostolic Fathers edited by Clyde E. Fant
   
4. The Hebrew Gospel and the Development of the Synoptic Tradition by Robert H. Gundry