Did Jesus Exist? - The Historical Argument for Jesus of Nazareth by Bart Ehrman (read book .TXT) 📕

told about him in the 30s and 40s. For one thing, as we will see in the next chapter, how else would someone like Paul have known to persecute the Christians, if Christians didn’t exist? And how could they exist if they didn’t know anything about Jesus?

Mythicists often reply that the Christians known to the persecutor Paul before he was himself a Christian—as well as the later Christians in the churches he founded after converting—did not know anything about a historical Jesus but worshipped the divine Christ, who was based on pagan myths about dying and rising gods. We will see the flaws in this argument later, and we will also note that Paul does in fact talk about Jesus as a human being who delivered important teachings and was crucified at the instigation of Jewish leaders in Palestine. But even if we leave Paul out of the equation, there is still more than ample reason for thinking that stories about Jesus circulated widely throughout the major urban areas of the Mediterranean from a very early time. Otherwise it is impossible to explain all the written sources that emerged in the middle and end of the first century. These sources are independent of one another. They were written in different places. They contain strikingly different accounts of what Jesus said and did. Yet many of them, independent though they be, agree on many of the basic aspects of Jesus’s life and death: he was a Jewish teacher of Palestine who was crucified on order of Pontius Pilate, for example. Where did all these sources come from? They could not have been dreamed up independently of one another by Christians all over the map because they agree on too many of the fundamentals. Instead, they are based on oral traditions. These oral traditions had been in circulation for a very long time before they came to be written down. This is not pure speculation. Aspects of the surviving stories of Jesus found in the written Gospels, themselves based on earlier written accounts, show clearly both that they were based on oral traditions (as Luke himself indicates) and that these traditions had been around for a very long time—in fact, that they had been around since Christianity first emerged as a religion in Palestine itself.

The Aramaic Origins of (Some) Oral Traditions

Here is one piece of evidence. Even though the Gospels were written in Greek, as were their sources, some of the surviving traditions were originally spoken in Aramaic, the language of Palestine. These traditions date at least to the early years of the Christian movement, before it expanded into the Greek-speaking lands elsewhere in the Mediterranean.

The evidence, in part, is this. In several passages in the Gospels a key word or phrase has been left in the original Aramaic, and the author, writing in Greek, has had to translate it for his audience. This happens, for example, in the intriguing account of Mark 5, where Jesus raises a young girl from the dead. The story begins by describing how the girl’s father, Jairus, comes to Jesus and begs him to heal his very sick daughter. Jesus agrees to come, but he gets interrupted on the way. Before he can get to the girl, the household slaves appear and tell Jairus that it is too late, the girl has died. Jesus is not to be deterred, however. He goes to the house, comes into the girl’s room, takes her lifeless hand, and says to her, “Talitha cumi.” That is not a Greek phrase. It is Aramaic. And so Mark translates it for his readers: “It means, ‘Little girl, I say to you, arise.’” She does so, to much rejoicing.

This is a story that was originally told in Aramaic, but when it was translated into Greek, the translator left the key line in the original language so that it required translation for those who were not bilingual. This might seem odd to readers, but it is not. It happens a lot in multilingual societies even today. In graduate school I had a professor who had spent a good deal of time in Germany and was fluent in the language. We too were supposed to know German in order to do our research. But most of us had learned only to read German, not speak it. My professor didn’t appreciate our shortcomings, however. He would often tell a joke (in English) about something that had happened to him in Germany, but when he got to the punch line, he would revert to German. It was much funnier in the original, and we were supposed to understand. We would laugh heartily on cue, having no idea what he had just said but not wanting him to know.

That sort of thing happens in the Gospels. The punch line is left in Aramaic. And so, for example, at the end of Mark’s Gospel, when Jesus is in his final moments on the cross, he cries out to God in Aramaic, “Eloi, eloi, lama sabachthani” (Mark 15:34), and Mark then explains what it means in Greek: “which means, ‘my God, my God, why have you forsaken me?’”

Mark is not the only Gospel where this occurs. The Gospel of John, independently of Mark or the others, includes a number of Aramaic words. In John 1:35–52 alone there are three instances. Two disciples have learned from John the Baptist that Jesus is the “Lamb of God who takes away the sins of the world,” and they want to meet him for themselves. They approach him and say to him “Rabbi,” an Aramaic word that the author translates, “which means, ‘Teacher.’” When Andrew, one of the two, becomes convinced of who Jesus is, he runs off to his brother Simon and tells him, “We have found the messiah.” Messiah is the Aramaic word; John translates it: “which means Christ.” Jesus then speaks with Simon and tells him, “You will be called Cephas.” Once again, it is an Aramaic word, which John