Hughson T. Ong, «An Evaluation of the Aramaic Greek Language Criteria in Historical Jesus Research: a Sociolinguistic Study of Mark 14,32-65.», Vol. 25 (2012) 37-55
Did Jesus ever speak in Greek? This is the question I have sought to answer in this paper. Using M. Casey’s Aramaic and S.E. Porter’s Greek hypotheses as my starting point, I attempt to show based on sociolinguistic principles that Jesus must have been fluent and would have used Greek and Aramaic in his daily conversation with various audiences in different linguistic situations and contexts. Specifically, I show that the sociolinguistic situation in the three chronological episodes of Mark 14,32-65 necessitates a code-switch on Jesus’ part by virtue of his multilingual environment.
46 Hughson T. Ong
of available options for an individual47. This leads to the third area of
interest by sociolinguists — code-switching48.
a) Code-switching
Code-switching is the norm for any multilingual society, since users
command several varieties of codes49. Gal Susan says, “code-switching
is a conversational strategy used to establish, cross or destroy group
boundaries; to create, evoke or change interpersonal relations with their
rights and obligations”50. Therefore, sociolinguists look for factors that
govern the choice of a particular code on a particular occasion. In other
words, why would a language user switch from language A to language B?
Wardhaugh provides several reasons, such as solidarity with and accom-
modation to listeners, choice of topic, and perceived social and cultural
distance that constitute some of the social motivations and reasons for
code-switching, and says that speakers switch codes either consciously or
unconsciously51. The study of Henri Tajfel on the concept of social identi-
ty, for instance, demonstrates that the reason why people prefer a positive
to a negative self-image is that social identity is attached to the value and
emotional significance of a person’s membership in a community52. The
47
Holmes, An Introduction to Sociolinguistics, 7.
48
Code-switching is a linguistic phenomenon of selecting a particular language or
code for conversation even within short utterances. Wardhaugh, An Introduction to So-
ciolinguistics, 101. Some sociolinguists make a distinction between code-switching (actual
spoken languages) and code-mixing (formal linguistic properties of said language-contact
phenomena). While I do not make this distinction here as many sociolinguists do not, code-
switching should be differentiated from lexical borrowing, pidgins (contact language) and
creoles (“normal” language), calques (translation), and language interference (language
transfer). For a brief introduction to these various linguistic phenomena, see Wardhaugh,
An Introduction to Sociolinguistics, 61-65.
49
This claim is accurate, for sociolinguistic theories are based on and gleaned from
experimental observations.
50
S. Gal, “The Political Economy of Code Choice”, in M. Heller (ed.), Codeswitching:
Anthropological and Sociolinguistic Perspectives (Berlin 1988) 247; cf. Holmes, An Intro-
duction to Sociolinguistics, 231.
51
Wardhaugh, An Introduction to Sociolinguistics, 104. See also R. Finlayson ‒ K.
Calteaux ‒ C. Myers-Scotton, “Orderly Mixing and Accommodation in South African
Code-Switching”, Journal of Sociolinguistics 2 (1998) 403, who show that code-switching
establishes equality and creates flexibility and openness.
52
See H. Tajfel, Human Groups and Social Categories: Studies in Social Psychology
(Cambridge 1981) 45; Tajfel, Social Identity, esp. 2, 15-36, 66-77, 85-91. Cf. J.C. Turner,
“Social Comparison and Social Identity”, European Journal of Psychology 5 (1975) 5-34;
A. Bell, “Language Style as Audience Design”, Language in Society 13 (1984) 145-204, esp.
166-67. For a brief overview of its historical development, see M.A. Hogg, “From I to We:
Social Identity and the Collective Self”, Group Dynamics: Theory, Research, and Practice
4 (2000) 81-97.