The Aramaic Bible: Targums in their Historical Context
The Aramaic Bible: Targums in their Historical Context The Aramaic Bible: Targums in their Historical Context
Part VI TARGUM AND NEW TESTAMENT
THE ARAMAIC BACKGROUND OF THE NEW TESTAMENT Max Wilcox Research into the Aramaic background of the New Testament practically from its outset has been overwhelmingly concerned with questions of philology, and also to some extent, source criticism. These quite properly included the following: (a) how to define, identify and isolate, Aramaisms; (b) which dialect or dialects may be reflected in them; (c) which texts provide the most appropriate data for establishing this; (d) whether or not they are all from the same dialect; (e) whether they may not be due merely to conscious or unconscious influence of the [!] translation idiom of the LXX or of one or more of the other known Greek Old Testament versions; or (f) whether the expressions in question may after all be due not to some kind of Aramaic influence on the Greek but simply to the use of the Koine. The results were then looked at for their contribution to the solution of problems of sources and composition of the Gospels and Acts. However, none of these approaches paid serious attention to the historical setting within which Jesus and his early followers lived and worked, namely, Jewish society of the first century CE. This may have been understandable in the first half of this century, but the discoveries in the Judaean desert, from Qumran to Nahal Hever, have changed the ground rules. We now have actual texts, religious, political and personal in Aramaic, Proto-Mishnaic Hebrew and Greek, a good many clearly dated to the first and early second centuries CE. We also have, at long last, the emergence of concern for the social history of that period—the history not only of the so-called 'great and glorious' but of the ordinary people who had to grapple with the day-to-day economic, cultural and political upheavals of their society, and who—according to the Gospel record—were the object of so much of Jesus' attention. Here the Masada evidence, so far as it goes, seems to indicate that Aramaic was the major language and in
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THE ARAMAIC BACKGROUND OF THE NEW TESTAMENT<br />
Max Wilcox<br />
Research <strong>in</strong>to the <strong>Aramaic</strong> background of the New Testament practically<br />
from its outset has been overwhelm<strong>in</strong>gly concerned with questions<br />
of philology, and also to some extent, source criticism.<br />
<strong>The</strong>se quite properly <strong>in</strong>cluded the follow<strong>in</strong>g: (a) how to def<strong>in</strong>e,<br />
identify and isolate, Aramaisms; (b) which dialect or dialects may be<br />
reflected <strong>in</strong> them; (c) which texts provide the most appropriate data<br />
for establish<strong>in</strong>g this; (d) whether or not they are all from the same<br />
dialect; (e) whether they may not be due merely to conscious or<br />
unconscious <strong>in</strong>fluence of the [!] translation idiom of the LXX or of one<br />
or more of the other known Greek Old Testament versions; or<br />
(f) whether the expressions <strong>in</strong> question may after all be due not to<br />
some k<strong>in</strong>d of <strong>Aramaic</strong> <strong>in</strong>fluence on the Greek but simply to the use of<br />
the Ko<strong>in</strong>e.<br />
<strong>The</strong> results were then looked at for <strong>their</strong> contribution to the solution<br />
of problems of sources and composition of the Gospels and Acts.<br />
However, none of these approaches paid serious attention to the<br />
historical sett<strong>in</strong>g with<strong>in</strong> which Jesus and his early followers lived and<br />
worked, namely, Jewish society of the first century CE.<br />
This may have been understandable <strong>in</strong> the first half of this century,<br />
but the discoveries <strong>in</strong> the Judaean desert, from Qumran to Nahal<br />
Hever, have changed the ground rules. We now have actual texts,<br />
religious, political and personal <strong>in</strong> <strong>Aramaic</strong>, Proto-Mishnaic Hebrew<br />
and Greek, a good many clearly dated to the first and early second<br />
centuries CE. We also have, at long last, the emergence of concern for<br />
the social history of that period—the history not only of the so-called<br />
'great and glorious' but of the ord<strong>in</strong>ary people who had to grapple<br />
with the day-to-day economic, cultural and political upheavals of <strong>their</strong><br />
society, and who—accord<strong>in</strong>g to the Gospel record—were the object of<br />
so much of Jesus' attention. Here the Masada evidence, so far as it<br />
goes, seems to <strong>in</strong>dicate that <strong>Aramaic</strong> was the major language and <strong>in</strong>