52 Hughson T. Ong grief to his defense of his arrest by the crowd. Interestingly, Judas’s ad- dress to Jesus as ῥαββί may indicate that their “internal” language was indeed Aramaic or that he accommodated to “converge” (notice the ac- companying “kiss”) initially to the situation as he heard Jesus speaking in Aramaic with the other disciples upon his arrival, and to show (perhaps superficially) his subordinate status73. Nonetheless, Jesus’ return address to Judas as ἑταῖρος (friend/companion; Matt 26,50) or mere “Judas” (Luke 22,48) perhaps implies that Jesus tried to display a fairly distant relationship between them on that occasion74. All these might suggest that Greek must have been the language Jesus spoke to address the crowd in this episode. Although the setting at Place 2 is somewhat informal, the presence of the public crowd and the high information content (but low affective content) of Jesus’ message in vv. 48-49 through the use of an interrogative statement and the pronouncement of the fulfillment of Scripture should point to the use of Greek instead of Aramaic75. Even if the crowd was comprised of purely Aramaic speakers (which is un- likely)76, the mixed groups of participants, the singular topic about the reason for the arrest77, and the shift away from an in-group conversation in this social situation would certainly entail a code-switch. Furthermore, it is also significant to compare Jesus’ “explicit” first pronouncement (vv. 41-42) with his “implicit” second pronouncement (vv. 48-59) of the betrayal of the Son. This may indicate that Jesus spoke 73 The word ῥαββί refers to “a Jewish teacher and scholar recognized for his expertise in interpreting the Jewish Scriptures”. See Louw and Nida, Lexicon, I, 415. 74 The word ἑταῖρος denotes a person’s association with another but not involving personal affection, and is contrasted to φίλος (friend), which is a more affectionate term between friends. See Louw and Nida, Lexicon, I, 447. 75 In functional linguistics, an interrogative statement, specifically a yes/no interroga- tive, elicits an interpersonal meaning as the speaker negotiates and demands information from the audience through the Finite (the “question” verb at the beginning of the state- ment; e.g. has, have, and the various auxiliary verbs) that signals polarity (yes or no). This interrogative statement of Jesus might even be a “queclarative” one, whereby a declarative sentence is the truly intended choice. For a brief introduction to this topic, see G. Thomp- son, Introducing Functional Grammar (London 2004) 45-80. 76 The ὄχλος (crowd) might have been composed of either only the delegation (i.e., the temple slaves and guards) from the Sanhedrin, a crowd or temple delegates accompanied by some Roman soldiers, or a large public crowd (a rabble or a hastily gathered mob) that was always hostile to Jesus. John 18,3 seems to indicate, however, that the crowd was accompanied by some Roman soldiers (armed with swords and clubs), and J. Brooks is probably correct that it is unlikely for the Sanhedrin to have deployed only its own delegates for “the delicate task of arresting a popular teacher”. See J.A. Brooks, Mark (The New American Commentary; Nashville 2001) 236-37; cf. R.T. France, The Gospel of Mark: A Commentary on the Greek Text (The New International Greek Testament Commentary; Grand Rapids 2002) 592-93. 77 Cf. this episode with the preceding one, when Jesus had various conversation topics with his disciples in Mark 14:32-42.