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The Aramaic Bible: Targums in their Historical Context

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378 <strong>The</strong> <strong>Aramaic</strong> <strong>Bible</strong>: <strong>Targums</strong> <strong>in</strong> <strong>their</strong> <strong>Historical</strong> <strong>Context</strong><br />

B. (1) It can no longer be ma<strong>in</strong>ta<strong>in</strong>ed that if a say<strong>in</strong>g attributed to<br />

Jesus is not <strong>in</strong> <strong>Aramaic</strong>, it is not authentic. <strong>The</strong> fact that <strong>Aramaic</strong><br />

seems to have been his home-language does not exclude the real possibility<br />

that he may also have spoken Hebrew and/or Greek.<br />

(2) Where an alleged Jesus-say<strong>in</strong>g fits naturally <strong>in</strong>to a first century<br />

Jewish context, it is the more likely to have been genu<strong>in</strong>e than if it<br />

does not. Jesus is to be seen as part of his society, not as <strong>in</strong>herently<br />

alien to, or <strong>in</strong>different to it.<br />

(3) If we accept that Jesus and his followers lived and moved with<strong>in</strong><br />

the context of the prevail<strong>in</strong>g Jewish society of his time, then we must<br />

realize its complexity and the possibility that he gave differ<strong>in</strong>g<br />

answers <strong>in</strong> different situations: the s<strong>in</strong>gle 'right' solution approach is<br />

not only historically unrealistic, it also fails to take account of the<br />

whole midrashic way of th<strong>in</strong>k<strong>in</strong>g, which is designed to take constantly<br />

new approaches to older questions.

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