The Aramaic Version of the Bible

When asked to cite the most important of the Hebrew scriptures, Jesus the Christ quoted from the Shema, (Deutoronmy 6:4-9) the central prayer of the Jewish Prayer Book  This verse is still considered to be one of  the most important verses to modern Jews and is the first verse taught to children.  Reading about the  the Schma in Hebrew provides a glimpse into the difference between English and Hebrew and points out one reason Jews have passed down the prayers in the original Hebrew language.  The Hebrew language offers different meanings of words depending on the emphasis of the speaker. Therefore the first line of the Shema can be translated as "The LORD our God, the LORD is one" Or,  "The LORD is our God, the LORD is one "Or  The LORD is our God, the LORD alone".

This characteristic of the Hebrew language, to relate meaning to inflection, is not a characteristic of the Greek language. Most Christians study New Testament translations of Greek sources when it is known that Jesus the Christ did not speak Greek. Biblical scholars conclude that the language Jesus the Christ spoke was Aramaic. An on-line version of the Lamsa Bible, a translation from the Aramaic into English provides us with many alternate meanings of the words of Jesus the Christ. One scholar who is particularly devoted to the Aramaic translation is Neil Douglas-Klotz. 


An assignment in an earlier Blog was to write down seven different versions of the first Beatitude, Blessed are the poor in spirit for theirs is the Kingdom of Heaven. Consider, now comparing the Greek based translations to the Aramaic translations, which are taken from the book Prayers of the Cosmos: The Aramaic Words of Jesus by Neil Douglas-Klotz.

Happy and aligned with the One are those who find their home in breathing; to them belong the inner kingdom and queendom of heaven.
Blessed are those who are refined in breath; they shall find their ruling principles and ideals guided by God's light.
Tuned to the source are those who live by breathing Unity; their "I can!" is included in God's.
Healthy are those who devotedly hold fast to the spirit of life; holding them is the cosmic Ruler of all that shines and rises.
Resisting corruption, possessing integrity are those whose breath forms a luminous sphere; they hear the universal Word an feel the earth's power to accomplish it through their own hands.
Healed are those who devote themselves to the link of spirt; the design of the universe is rendered through their form.

With so many words used to provide the meaning of just one Beatitude, it is important not to "study" the words in the traditional sense. Both the Hebrew and Aramaic languages lend themselves to quiet contemplation instead of focused concentration. The goal is to have Spirit reveal a meaning that is relevant to YOUR life and situation. A tool that may help in this regard is a technique that has been used in Catholic monasteries for centuries the Lectio Divina. The practice of Lectio Divina is divided into four parts (also called Moments) and likened to feasting or eating the Word.

The four parts are first taking a bite (Lectio), then chewing on it (Meditatio). Next is the opportunity to savor the essence of it (Oratio). Finally, the Word is digested and made a part of the body (Contemplatio)

Lectio- This first moment consists in reading the scriptural passage slowly, attentively several times. Many write down words in the scripture that stick out to them or grasp their attention during this moment.
Meditatio- The Christian, gravitating around the passage or one of its words, takes it and ruminates on it, thinking in God’s presence about the text. He or she benefits from the Holy Spirit’s ministry of illumination, i.e. the work of the Holy Spirit that imparts spiritual understanding of the sacred text. It is not a special revelation from God, but the inward working of the Holy Spirit, which enables the Christian to grasp the revelation contained in the Scripture.
Oratio- This is prayer: prayer understood both as dialogue with God, that is, as loving conversation with the One who has invited us into His embrace; and as consecration, prayer as the priestly offering to God of parts of ourselves that we have not previously believed God wants. In this consecration-prayer we allow the word that we have taken in and on which we are pondering to touch and change our deepest selves. ...God invites us in lectio divina to hold up our most difficult and pain-filled experiences to Him, and to gently recite over them the healing word or phrase He has given us in our lectio and meditatio. In this oratio, this consecration-prayer, we allow our real selves to be touched and changed by the word of God.
Contemplatio -This moment is characterized by a simple, loving focus on God. In other words, it is a beautiful, wordless contemplation of God, a joyful rest in His presence.

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NEW HABIT- Practice your own version of Lectio Divina using the Aramaic version of the first Beatitude. Choose words or phrases that speak to you about bringing the Spirit of God more fully into your health practices. Consider what it would be like if the Christ Presence was an active and integral part of your eating, exercise and water intake on a daily basis.