Notes on the Greek of the New Testament

These notes come from the website Israel Bible Weekly.  Mostly this site tries to get readers to enroll in their courses.  I have never done that: I can find almost anything they get paid to teach free somewhere else, but I thought this was a good, short explanation of how the NT Greek differs from common Koine Greek. (And I am not a Greek scholar, so what do I know?)

The original text of the documents we have come to know as the New Testament was written by Christ-following Jews (in the ancient sense of the word) in a language that can best be described, not simply as Koine (or Common) Greek, but as “Koine Judeo-Greek.”

First of all, what is Koine Greek? Koine Greek (which is different from Classical Greek) was the common, multi-regional form of Greek spoken and written during Hellenistic and Roman antiquity. However, I do not think that the language we see in the New Testament can be described ONLY as Koine Greek. There are elements of the Koine Greek used in the New Testament that emphasize its significant connection to Hebrew and first-century Jewish culture. I prefer to call it “Judeo-Greek” (or Koine Judeo-Greek).

What is Judeo-Greek? Judeo Greek is simply a specialized form of Greek used by Jews to communicate. This form of Greek retained many words, phrases, grammatical structures, and patterns of thought characteristic of the Hebrew language.  We have similar examples in other languages: the well-known Judeo-German (Yiddish), Judeo-Spanish (Ladino), and the less familiar Judeo-Farsi, Judeo-Arabic, Judeo-Italian, and Judean-Georgian languages.

So is Judeo-Greek really Greek? Yes, but it is Greek that inherited the patterns of Semitic thought and expression. In this way, it differs from the forms of Greek used by other people groups.

I disagree that the New Testament was first written in Hebrew and then later translated into Greek.

Instead, I think it was written in Greek by people who thought “Jewishly.” More importantly, the authors of the New Testament thought multi-lingually. People who speak a variety of languages also manage to think in a variety of languages. When they do speak, however, they regularly import into that language something that comes from another. It is never a question of “if,” but only of, “how much.”

We must remember that the Greek version of the Hebrew Bible (commonly called the Septuagint) was translated into Greek by leading Jewish scholars of the day. Legend has it that each of the 70 individual Jewish sages made separate translations of the Hebrew Bible and when they were completed, all of them matched perfectly. As I said, “it is a legend.” The number 70 is likely symbolic of the 70 nations of the world in ancient Judaism. This translation was not only meant for Greek-speaking Jews, but also for non-Jews so that they too could have access to the Hebrew Bible. You can imagine how many Hebraic words, phrases, and patterns of thought are present on every page of the Septuagint, even though it is written in Greek. So aside from the authors of the New Testament thinking Jewishly and Hebraically, we also have the majority of their Old Testament quotations coming from another Jewish-authored, Greek-language document – the Septuagint. Is it surprising that the New Testament is full of Hebraic forms expressed in Greek?!

As a side note, the use of the Septuagint by New Testament writers is actually a very exciting concept. The Jewish text of the Hebrew Bible used today is the Masoretic Text (MT for short). When the Dead Sea Scrolls were finally examined, it turned out that there was not one, but three different families of Biblical traditions in the time of Jesus. One of them closely matched the Masoretic text, one closely matched the Septuagint, and one seems to have connections with the Samaritan Torah. Among other things, this indicates that the Septuagint quoted by the New Testament has great value, since it was based upon a Hebrew text that is at least as old as the original base text of the (later) Masoretic Text (MT).

Kids' (and Adult) Activities : Zacchaeus and the Triumphal Entry

Some more fun movable activities for your Come Follow Me discussions.

Be careful coloring the donkey: the top side you see ends up INSIDE the folded donkey.

We had an interesting time doing CFM tonight with Karen and Peter.

They had come so the girls could make Pinewood Derby cars.  When their own car was done, Bridget and Liz each made miniature Harry Potter books with me while Karen colored and cut these activities with Megan.

After dinner, one of the stories we read was about Zacchaeus.  

And Peter and Karen interpreted the scripture to show that Zacchaeus was already a righteous man when he climbed the tree (" Hey, quit criticizing.  I give half of what I earn to the poor and if any of you complain, I give you 4x back").  

I had never thought of the story that way.  I had always read that Zaccheaus was a typical tax collector: corrupt : and that his statements were declaration of his intent in the future, proof of the fruit of his repentance upon meeting and being accepted by Jesus.

So I went online. 

Both interpretations exist.  Whole books have been written supporting one or the other interpretation.  The vast majority of sites (mostly evangelical or mainline christian) taught my view; others persuasively saw the story like Karen and Peter.

Lesson?

Don't be so sure you know for sure what the Bible is saying.

Here is some of what I found in a quick Google search (note: this is NOT the best way to do serious Bible study!).  The crossbars separate quotes from various sites.

WIKIPEDIA

Zacchaeus, or Zaccheus (Ancient Greek: Ζακχαῖος, Zakkhaîos; Hebrew: זכי‎, "pure", "innocent"[1]), was a chief tax-collector at Jericho, mentioned only in the Gospel of Luke.[2] A descendant of Abraham, he was an example of Jesus' personal, earthly mission to bring salvation to the lost.[3] Tax collectors were despised as traitors (working for the Roman Empire, not for their Jewish community), and as being corrupt.

Because the lucrative production and export of balsam was centered in Jericho, his position would have carried both importance and wealth.[4][5] In the account, he arrived before the crowd who were later to meet with Jesus, who was passing through Jericho on his way to Jerusalem. He was short in stature and so was unable to see Jesus through the crowd (Luke 19:3). Zacchaeus then ran ahead and climbed a sycamore tree along Jesus' path. When Jesus reached the spot he looked up at the sycamore tree (actually a sycamore-fig ficus sycomorus[6]), addressed Zacchaeus by name, and told him to come down, for he intended to visit his house. The crowd was shocked that Jesus, a religious teacher/prophet, would sully himself by being a guest of a sinner

.In Eastern Orthodox and Greek-Catholic Churches of Slavic tradition, the Gospel account of Zacchaeus is read on the last Sunday preceding the liturgical preparation for Great Lent, for which reason that Sunday is known as "Zacchaeus Sunday." It is the very first commemoration of a new Paschal cycle. The account was chosen to open the Lenten season because of two exegetical aspects: Jesus' call to Zacchaeus to come down from the tree (symbolizing the divine call to humility), and Zacchaeus' subsequent repentance.

Spiritual lessons

The story of Zacchaeus is used by some [8] to illustrate the saying of Jesus: "Blessed are the pure of heart, for they shall see God" Matthew 5:8, because the name Zacchaeus means 'pure'. Zacchaeus also becomes a contrast of character with the Rich Young Ruler Luke 18:18-23. Both Zacchaeus and the Rich Young Ruler were wealthy men, but one was self-righteous and would not give up his possessions, while the other gave half his possessions to feed the poor.[9]

SEE ALSO : https://www.crosswalk.com/faith/bible-study/5-ways-we-can-all-relate-to-zacchaeus.html

Jesus entered Jericho and was passing through. A man was there by the name of Zacchaeus; he was a chief tax collector and was wealthy. He wanted to see who Jesus was, but being a short man he could not, because of the crowd. So he ran ahead and climbed a sycamore-fig tree to see him, since Jesus was coming that way. When Jesus reached the spot, he looked up and said to him, "Zacchaeus, come down immediately. I must stay at your house today." So he came down at once and welcomed him gladly. All the people saw this and began to mutter, "He has gone to be the guest of a 'sinner.' But Zacchaeus stood up and said to the Lord, "Look, Lord! Here and now I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount." Jesus said to him, "Today salvation has come to this house, because this man, too, is a son of Abraham. For the Son of Man came to seek and to save what was lost."

— Luke 19:1-10

Then on top of giving away his possessions, he repented of his sins and wanted to make it right—even the sins he didn't know he made. Zacchaeus wanted to be clean, to be whole, to be forgiven. Zacchaeus wanted a relationship with Christ.

Zacchaeus was a successful businessman, a chief tax collector. In those days, there were three primary places where taxes were collected: Capernaum, Jerusalem, and Jericho. Zacchaeus, being the chief tax collector in Jericho, was over one of the "Big Three." He was head of a tax farming cooperation with collectors who extorted the people and paid him before he paid the Romans. You might say that he was the kingpin of the Jericho tax cartel. He was hated, despised, and isolated by his fellow Jews.

But Jesus had a different view of Zacchaeus. He assessed him this way: "The Son of Man has come to seek and to save that which was lost." (Luke 19:10) In other words, Jesus saw the real problem with Zacchaeus. He did these things because he was lost. . . .

Everyone stopped and looked at Zacchaeus. I doubt they were looking at him with love. They were probably thinking, "Let's cut this tree down with this creep in it." But I believe Jesus' look was different than the rest. I think His look was one of love and compassion.

Jesus told him, "Make haste and come down, for today I must stay at your house." Can you imagine the excitement that filled the heart of Zacchaeus? He probably came down that tree a lot more quickly than he went up.

Jesus and Zacchaeus momentarily disappeared from the crowd. They had a conversation that changed the course of this chief tax collector's life. Something dramatic happened during that visit, but Scripture doesn't reveal what it was. It is clear that Zacchaeus came out a different man than when he went in.

Clearly, this change had taken place in Zacchaeus. Salvation had come to him. He was no longer the same man.

RECOGNIZED AMBIGUITY

Zacchaeus's response to the crowd's charges raises the passage's major interpretive issues. The remark's exact timing is not clear. Does it come immediately after Jesus' request, as the grumbling becomes audible? Or does it come afterward? What is clear is that the statements are made in a public setting. Zacchaeus makes a defense. But does he state that he recently has been faithful in being generous, with the verbs of this verse as progressive present tenses (Fitzmyer 1985:1220, 1225)? Or is he vowing to make generous restitution in the future, the verbs being futuristic presents (Stein 1992:466-67)?

The latter reading is much more likely. Numerous reasons suggest its superiority, but a few are decisive (Stein lists seven reasons for this view). A present tense would portray Zacchaeus as a boaster, which is unlikely in this context. Second, it would be harder to understand the crowd's hostility, if Zacchaeus has already mended his ways. Statements about salvation coming to Zacchaeus's house this very day and about the lost being saved have less power if the salvation is not connected to this current event. The context is full of events where salvation has just been offered (18:9-14, 15-17, 18-30, 35-43). Though faith is not explicitly mentioned in this context as it is in the previous account of the blind man, Zacchaeus's actions represent a concrete expression of faith's presence—a theme that goes back to John the Baptist's call (3:8-14).

So Zacchaeus responds: "Here and now I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount." Two actions substantiate Zacchaeus's new approach. A new generosity means that half of his assets are going to those in need (contrast 12:13-21; 16:19-31; see 1 Tim 6:6-10, 16-18). In addition, anyone who was robbed will be paid back with the highest penalty the law allows, a fourfold rate (Ex 22:1; 2 Sam 12:6). Normal restitution added only 20 percent (Lev 5:16; Num 5:7). The Mishna tended rarely to apply a more severe 40 percent penalty (m. Ketubot 3:9; m. Baba Qamma 7:1-5). This rich man, touched by Jesus and responding with faith, exemplifies the restoration of a "lost one" and opens up his resources to be shared with others. He does not have to sell everything to receive Jesus' commendation. His heart is in the right place when it comes to possessions. So Zacchaeus becomes an exemplary rich disciple.  Jesus announces, "Today salvation has come to this house, because this man, too, is a son of Abraham."     https://www.biblegateway.com/resources/ivp-nt/Saving-Lost-Zacchaeus

Great Talk by J B Haws at BYU

https://speeches.byu.edu/talks/j-b-haws_wrestling-with-comparisons/

I highly recommend this talk.  Take a half hour and relax.