Greek Primacy is the view that the Christian New Testament and/or its sources were originally written in Koine Greek. It is generally accepted by most scholars today that the New Testament of the Bible was written primarily, if not completely, in Koine or common Greek. Greek Primacy is asserted over and against Aramaic primacy and Hebrew Primacy.

Contents 1 Background on Koine Greek 2 Languages used in ancient Palestine 3 Jesus and the disciples spoke Greek? 4 The language of the New Testament 5 Notes

[edit] Background on Koine Greek

Whereas the Classical Greek city states used different dialects of Greek, a common standard called Koine (κοινή "common") developed gradually in the 5th and 4th centuries BC as a consequence of the formation of larger political structures (like the Athenian Empire and the Macedonian Empire) and a more intense cultural exchange in the Aegean area.

In the Dark Ages and the Archaic Period, Greek colonies were founded all over Mediterranean basin. However, even though Greek goods were popular in the East, the cultural influence were more heavy the other way around. Yet, with the conquests of Alexander the Great (333-323 BC) and the subsequent establishment of Hellenistic kingdoms (above all, the Seleucid Empire and Ptolemaic Kingdom), Koine Greek became the dominant language in politics, culture and commerce in the Near East.

During the following centuries, Rome conquered Greece and the Macedonian kingdoms piece for piece until, with the conquest of Egypt in 30 BC, she held all land around the Mediterranean. However, as Horace gently puts it: "Conquered Greece has conquered the brute victor and brought her arts into rustic Latium" (Graecia capta ferum victorem cepit et artis intulit agresti Latio^[1]). Roman art and literature were calqued upon Hellenistic models. Koine Greek remained the dominant language in the eastern part of the Roman Empire. In the city of Rome, Koine Greek was in widespread use among ordinary people, and the elite spoke and wrote Greek as fluently as Latin.

[edit] Languages used in ancient Palestine

After the Babylonian captivity, Aramaic replaced Biblical Hebrew as the everyday language in Palestine. The two languages were as similar as two Romance languages or two Germanic languages today. Thus, Biblical Hebrew, which was still used for religious purposes, was not totally unfamiliar, but still a somewhat strange norm that demanded a certain degree of training to be understood properly.

After Alexander, Palestine was ruled by the Ptolemies and the Seleucids for almost two hundred years. Thus, Jewish culture was heavily influenced by Hellenistic culture, and Koine Greek was used not only for international communication, but also as the first language of many Jews. This development was furthered by the fact that the largest Jewish community of the world lived in Ptolemaic Alexandria. Many of these diaspora Jews would have Greek as their first language, and the Tanakh ("Old Testament") was therefore translated into Greek, i.e. the Septuagint, see also Hellenistic Judaism.

Currently, 1,600 Jewish epitaphs (funerary inscriptions) are extant from ancient Palestine dating from 300 B.C. to 500 A.D. Approximately 70 percent are in Greek, about 12 percent are in Latin, and only 18 percent are in Hebrew or Aramaic. "In Jerusalem itself about 40 percent of the Jewish inscriptions from the first century period (before 70 C.E.) are in Greek. We may assume that most Jewish Jerusalemites who saw the inscriptions in situ were able to read them".^[2]

[edit] Jesus and the disciples spoke Greek?

Most scholars acknowledge that Jesus used Aramaic as his everyday language. Occasionally, the Greek text of the gospels quote Aramaic phrases uttered by Jesus (cf. Aramaic of Jesus). Since Jesus and his disciples belonged to a lower stratum of the population being carpenters, fishermen and the like (see also Cultural and historical background of Jesus), it is generally assumed that they would have known little or no Greek. Yet, some scholars^[3] challenge this view and point to a number of passages in the Greek manuscripts of the New Testament, where Greek conversation is presupposed:

• Jesus speaks to a Syro-Phoenician woman who is described as a Hellēnis, "a Greek" (Mark 7:26).
• Jesus journeys in the Phoenician cities Tyre and Sidon and the Greek Decapolis (Mark 7:31-37).
• A Roman centurion approaches Jesus for the sake of his boy or slave (Matthew 8:5-13; Luke 7:1-10)
• Some Hellēnes, "Greeks", went to see Jesus (John 12:20-36).
• Pontius Pilate questions Jesus (Mark 15;2-5; Matthew 27:11-14; Luke 23:3; John 18:33-38).
• The Apostolic Church included a group called Hellēnistai, probably Greek-speaking Jews (Acts 6:1-6).

In none of these cases is an interpreter mentioned. Even though it is impossible to estimate how fluent or eloquent Jesus and the disciples would be in their Greek, it is likely that they would be able to communicate in Greek when it was needed.

It should be pointed out that the Peshitta does not use ܝܘܢܝܐ (Greeks) or the like in Mark 7:26 or John 12:20. In the Peshitta:

• Mark 7:26 uses ܚܢܦܬܐ (godless, Gentile, heathen, foreigner, profane)
• John 12:20 uses ܥܡܡܐ (meaning peoples, nations, Gentiles)

Of course, a translator may have used context to determine whether to translate 'Greeks' literally or not.

[edit] The language of the New Testament

Most biblical scholars adhere to the view that the Greek text of the New Testament is the original version. The opposite view, that it is a translation from an Aramaic original (see Aramaic primacy), has not gained popularity. At any rate, since most of the texts are written by the two diaspora Jews and companions Luke and Paul and to a large extent addressed directly to Christian communities in Greek-speaking cities (often communities consisting largely of Paul's converts, which appear to have been non-Jewish in the majority), and since the style of their Greek is impeccable, a Greek original is more probable than a translation.

Even Mark, whose Greek is heavily influenced by his Semitic substratum, seems to presuppose a non-Hebrew audience. Thus, he explains Jewish customs (e.g. Mark 7:3-4, see also Mark 7), and he translates Jewish phrases into Greek (Mark 3:17: boanerges; Mark 5:41: talitha kum; Mark 7:34: ephphatha; Mark 14:36: abba; Mark 15:22: Golgotha; Mark 15:34, see also Sayings of Jesus on the cross). In the Aramaic Syriac version of the Bible, these translations are preserved, resulting in odd texts like Mark 15:34:

• Greek text
  καὶ τῇ ἐνάτῃ ὥρᾳ ἐβόησεν ὁ Ἰησοῦς φωνῇ μεγάλῃ· ελωι ελωι λεμα σαβαχθανι; ὅ ἐστιν μεθερμηνευόμενον Ὁ θεός μου ὁ θεός μου, εἰς τί ἐγκατέλιπές με;
• Syriac text (with rough transliteration)
  ܘܒ݂ܰܬ݂ܫܰܥ ܫܳܥܺܝܢ ܩܥܳܐ ܝܶܫܽܘܥ ܒ݁ܩܳܠܳܐ ܪܳܡܳܐ ܘܶܐܡܰܪ ܐܺܝܠ ܐܺܝܠ ܠܡܳܢܳܐ ܫܒ݂ܰܩܬ݁ܳܢܝ ܕ݁ܺܐܝܬ݂ܶܝܗ ܐܰܠܳܗܝ ܐܰܠܳܗܝ ܠܡܳܢܳܐ ܫܒ݂ܰܩܬ݁ܳܢܝ܂
  wbatša‘ šā‘yin: q‘ā’ yešua‘ bqālā’ rāmā’ we’mar, ’ēl ’ēl lmānā’ šbaqtāni di’aiteyh ’elāhi ’elāhi lmānā’ šbaqtāni
• King James
  "And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?"

In the Peshitta:

• Mark 7:34 does not contain the doubled-up meaning.
• Mark 15:34 have two versions of the same expression: the former in Jesus' spoken dialect, the latter in another dialect

[edit] Notes

1. ^ Hor., Epist. 2. 1. 156–7
2. ^ Pieter W. Van Der Horst, "Jewish Funerary Inscriptions - Most Are in Greek," Biblical Archaeology Review, Sept.-Oct. 1992, p. 48.
3. ^ William F. Dankenbring, Did Jesus and the Apostles Speak Greek?, summarising various contributions in Biblical Archaeology Review, Sept.-Oct. 1992.