from Ἐβέρ; Hebraic or the Jewish language:--Hebrew.
Transliteration:Hebraïkós
Pronunciation:heb-rah-ee-kos'
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### Core Meaning & Semantic Range
The Greek adjective Ἑβραϊκός (Hebraïkós, `{{G1444}}`) is derived from Ἑβραῖος (Hebraios, `{{G1443}}`), meaning "Hebrew" or "pertaining to the Hebrews." In the New Testament, its semantic range is specifically narrowed to refer to the "Hebrew language" or, more accurately, the Aramaic dialect commonly spoken by Jews in Judea during the first century CE, which was colloquially referred to as "Hebrew." It does not denote the Hebrew people themselves, but rather their linguistic expression. The term functions to identify proper nouns, place names, or concepts as belonging to the local Jewish vernacular.
### Biblical Occurrences & Contextual Analysis
Ἑβραϊκός (Hebraïkós) appears a limited number of times in the New Testament, consistently in reference to the language:
* [[John 5:2]]: "Now there is in Jerusalem by the Sheep Gate a pool, which is called in Hebrew *Bethesda*." Here, the term clarifies the linguistic origin of the pool's name, rooting it in the local Jewish tongue.
* [[John 19:13]]: "When Pilate heard these words, he brought Jesus out and sat down on the judgment seat at a place called The Stone Pavement, which in Hebrew is *Gabbatha*." This instance, like others in John, provides the local, "Hebraic" name for a significant location, adding a layer of historical and cultural specificity to the narrative.
* [[John 19:17]]: "And he went out, bearing his own cross, to the place called The Place of a Skull, which in Hebrew is *Golgotha*." The designation "in Hebrew" for Golgotha underscores its identity within the Jewish context of Jerusalem.
* [[John 19:20]]: "So Pilate wrote an inscription and put it on the cross. It read, 'Jesus of Nazareth, the King of the Jews.' Many of the Jews read this inscription, for the place where Jesus was crucified was near the city, and it was written in Aramaic, Latin, and Greek." While some manuscripts or translations might render the first language as "Hebrew," the intent is to convey the local Semitic tongue.
* [[Revelation 9:11]]: "They have as king over them the angel of the bottomless pit. His name in Hebrew is *Abaddon*, and in Greek he has the name *Apollyon*." This verse explicitly contrasts the "Hebraic" name with its Greek equivalent, highlighting the distinct linguistic traditions.
* [[Revelation 16:16]]: "And they assembled them at the place that in Hebrew is called *Harmagedon*." Similar to the Johannine examples, this identifies a crucial eschatological location by its name in the "Hebraic" language.
These occurrences uniformly employ Ἑβραϊκός to specify that a name or term is given in the Jewish vernacular of the time, which was primarily Aramaic, though often referred to as "Hebrew" by New Testament writers.
### Related Words & Concepts
* Ἑβραῖος (Hebraios, `{{G1443}}`): This noun refers to a "Hebrew" person, often used to distinguish Jewish individuals from Gentiles or Hellenistic Jews. Ἑβραϊκός is its adjectival form, pertaining to the language or culture.
* Ἑβραΐς (Hebraïs, `{{G1442}}`): This noun specifically means "the Hebrew language" itself. It appears in passages like [[Acts 21:40]], [[Acts 22:2]], and [[Acts 26:14]], where Paul speaks "in the Hebrew language." While Ἑβραϊκός functions as an adjective (e.g., "in a Hebrew manner" or "Hebraic"), Ἑβραΐς is the direct noun for the language. Both terms attest to the linguistic environment of the early church.
* Aramaic: It is widely understood that when the New Testament refers to "Hebrew" as a spoken language, it typically means Aramaic, which had become the common tongue of Judea during the intertestamental period. Ancient Hebrew remained the language of sacred texts and scholarship.
* Greek (Ἑλληνιστί, Hellenisti, `{{G1676}}`): The New Testament itself is written in Koine Greek, making the distinction of "Hebraic" terms significant. It highlights the cultural and linguistic interface between the Jewish world and the broader Hellenistic Roman Empire.
### Theological Significance
The consistent use of Ἑβραϊκός carries significant theological weight:
* **Rootedness in Jewish Context:** By identifying names and places "in Hebrew," the Gospel writers, particularly John, underscore the deep historical and cultural embeddedness of Jesus' ministry and the early Christian movement within Judean Judaism. It affirms that salvation history unfolds within a specific and particular covenantal context.
* **Authenticity and Specificity of Revelation:** The use of the local language for key terms (e.g., *Golgotha*, *Abaddon*) grounds the narrative in historical reality. These names are not arbitrary but carry specific meanings and resonances for the original audience, connecting the new covenant events to the long-standing traditions and prophecies of Israel.
* **Continuity with Old Testament Eschatology:** In Revelation, the use of "Hebraic" names like *Abaddon* and *Harmagedon* links the apocalyptic visions to the Old Testament prophetic tradition and Jewish eschatological expectations. It suggests a continuity in God's plan for history, culminating in events that resonate with ancient prophecies.
* **Witness to a Diverse World:** While originating in a specific "Hebraic" context, the inscription on the cross in three languages (Aramaic/Hebrew, Latin, and Greek) symbolically points to the universal reach of the Gospel message, which, though particular in its origin, transcends linguistic and cultural barriers to be proclaimed to all nations.
### Summary
The Greek adjective Ἑβραϊκός (Hebraïkós, `{{G1444}}`) consistently refers to the "Hebraic" or "Jewish" language in the New Testament, which was primarily the Aramaic dialect spoken in Judea. Its occurrences, predominantly in the Gospel of John and the book of Revelation, serve to identify specific names of places or entities in the local vernacular, such as *Bethesda*, *Gabbatha*, *Golgotha*, *Abaddon*, and *Harmagedon*. This usage grounds the biblical narrative firmly within its original Jewish cultural and linguistic context, emphasizing the particularity of God's revelation to and through the Jewish people. It stands in close relation to the noun Ἑβραῖος (Hebraios, `{{G1443}}`, "Hebrew person") and Ἑβραΐς (Hebraïs, `{{G1442}}`, "the Hebrew language"), collectively pointing to the rich linguistic and cultural tapestry from which the Christian faith emerged. Theologically, Ἑβραϊκός highlights the specific historical setting of salvation history and connects New Testament events to their Old Testament, Jewish roots, even as the Gospel's message transcends these initial boundaries.
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