Understanding Ἑβραΐς (Hebrais) Strong’s G1446: The Sacred Hebrew Language That Connected Judaism to the Early Church

Pronunciation Guide: heb-rah-EES

Basic Definition

Strong’s G1446: Ἑβραΐς (Hebrais) refers specifically to the Hebrew language, particularly as it was used during the Second Temple period. It denotes the linguistic heritage of the Jewish people that carried their sacred texts, prayers, and religious traditions. In the New Testament, it specifically refers to the language spoken by Jews in the Holy Land during the time of the Messiah and the apostles, which scholars generally identify as either Biblical Hebrew or more likely Aramaic (the common Semitic language of daily use).

Etymology and Morphology

• Part of Speech: Noun (feminine)
• Root Word: Derived from Ἑβραῖος (Hebraios, “Hebrew person”)
• Language Origin: Greek representation of the Semitic term “Hebrew”
• Primary Usage: Found in historical narrative sections, particularly in Acts
• Cognates: Related to Ἑβραϊκός (Hebraikos, “Hebrew” as an adjective)

Ἑβραΐς Morphology:

• Ἑβραΐς (nominative singular) – Hebrew language
• Ἑβραΐδος (genitive singular) – of the Hebrew language
• Ἑβραΐδι (dative singular) – in/with the Hebrew language
• Ἑβραΐδα (accusative singular) – the Hebrew language (direct object)

Origin & History

The term Ἑβραΐς (Hebrais) represents the Greek adaptation of referring to the language of the Jewish people. In classical Greek literature, references to the Hebrew language appear in works like those of Pausanias and Plutarch, though such references are relatively rare as Greek authors generally had limited direct interaction with Hebrew texts. The term gained prominence with the translation of the Hebrew Scriptures into Greek (the Septuagint), where translators needed to indicate when they were referencing the original Hebrew language.

The Jewish historian Josephus frequently uses the term when discussing language distinctions in his works “Antiquities of the Jews” and “Against Apion,” often contrasting Ἑβραΐς with Greek when explaining Jewish customs or translating Hebrew terms for his Greek-speaking audience. By the New Testament period, Ἑβραΐς had come to represent not only Biblical Hebrew but also the Aramaic dialect that had become common among Jews in the Holy Land, creating some scholarly debate about its precise reference in certain New Testament contexts.

Expanded Definitions & Translation Options

• Sacred Language of the Jews – The linguistic vehicle for Jewish religious texts, traditions, and prayers
• Cultural Identity Marker – A language symbolizing Jewish ethnic and religious identity
• Semitic Language Family – A language belonging to the Northwest Semitic language group
• Liturgical Language – The language used for religious services and Torah readings

Ἑβραΐς Translation Options:

• Hebrew language – The most direct translation, though scholars debate whether this refers to Biblical Hebrew or Aramaic in NT contexts
• Hebrew tongue – Emphasizes the spoken rather than written aspect of the language
• Hebrew dialect – Reflects that the language referred to might be a specific variant of Hebrew used during the time
• Aramaic – Some scholars argue this is the more precise translation in New Testament contexts, as Aramaic was the common spoken language among Jews in first-century Judea

Biblical Usage

In the New Testament, Ἑβραΐς appears primarily in contexts where the Hebrew/Aramaic language is contrasted with Greek, the lingua franca of the Roman Empire. These instances often highlight culturally significant moments where language choice carries theological or sociological significance. The term appears at pivotal moments in the Book of Acts and Revelation, often serving as a bridge between the Greco-Roman world and Jewish heritage.

The most notable use occurs when Paul addresses the hostile Jerusalem crowd in Acts 21:40, choosing to speak in their native tongue rather than Greek to establish cultural solidarity. This linguistic choice demonstrates Paul’s strategic cultural sensitivity as he attempts to communicate the message of the Messiah to his fellow Jews in their heart language.

• “And when he had given him permission, Paul, standing on the steps, motioned with his hand to the people. And when there was a great hush, he addressed them in the Hebrew language [Ἑβραΐς], saying:” Acts 21:40
• “Brothers and fathers, hear the defense that I now make before you.’ And when they heard that he was addressing them in the Hebrew language [Ἑβραΐς], they became even more quiet.” Acts 22:1-2
• “And I heard a voice saying to me in the Hebrew language [Ἑβραΐς], ‘Saul, Saul, why are you persecuting me?'” Acts 26:14
• “They have as king over them the angel of the bottomless pit. His name in Hebrew [Ἑβραϊστί – adverbial form of Ἑβραΐς] is Abaddon” Revelation 9:11
• “And they assembled them at the place that in Hebrew [Ἑβραϊστί] is called Armageddon.” Revelation 16:16
• “And in Hebrew [Ἑβραϊστί] he is called Abaddon.” Revelation 9:11

Cultural Insights

The specification of Ἑβραΐς in the New Testament reflects the complex multilingual reality of first-century Jewish society. While Greek was the international language of commerce and Roman administration, and Latin was the official language of Rome, most Jews in the Holy Land would have spoken Aramaic in daily life, used Hebrew for religious purposes, and known at least some Greek for commercial interactions. This linguistic diversity symbolized the cultural tensions between maintaining Jewish identity while functioning in a Hellenized world.

When Paul addresses the crowd in Jerusalem in Ἑβραΐς rather than Greek (Acts 21:40), he makes a profound cultural statement. By choosing the language of their heritage, he signals respect for their identity and creates a momentary bridge across the suspicion they hold toward him. This linguistic gesture follows the rabbinic teaching principle that the Torah could be taught in any language, but teaching in Hebrew (or the everyday language of the Jews) was considered especially meaningful and honorable. The crowd’s notable quieting when hearing their own language (Acts 22:2) demonstrates the emotional power of addressing people in their heart language.

Theological Significance

The use of Ἑβραΐς in the New Testament reveals God’s perfect wisdom in His communication strategy. Just as Yahweh spoke to ancient Israel through the Hebrew prophets in their own language, the message of the Messiah was communicated to first-century Jews in the language of their hearts. This linguistic accommodation reflects the theological principle that the God of Israel meets people where they are, speaking through the cultural and linguistic frameworks they understand most deeply.

The specific mention that Jesus spoke to Paul in Ἑβραΐς during his Damascus road encounter (Acts 26:14) carries profound theological significance. The risen and glorified Messiah, despite having all languages at His disposal, chose to address Saul in his Hebrew/Aramaic mother tongue. This demonstrates both the continuity between the God of Israel and Jesus the Messiah and shows how God’s revelation is always contextually relevant and personally intimate. The Divine does not remain distant but enters our linguistic and cultural world to communicate with perfect clarity and maximum impact.

In Revelation, the use of Hebrew names (via the adverbial form Ἑβραϊστί) serves to connect apocalyptic events with Israel’s prophetic heritage and emphasizes the continuity between God’s covenant with Israel and His ultimate purposes for creation. This linguistic bridge between testaments reminds us that the New Testament is not a replacement of Israel’s faith but its promised fulfillment.

Personal Application

The strategic use of Ἑβραΐς in pivotal New Testament moments invites us to consider the importance of heart language in our own spiritual journeys and ministry efforts. Just as the Messiah and His apostles honored the linguistic heritage of their audiences, we should recognize that people connect most deeply with spiritual truth when it speaks to them in culturally familiar ways. This calls us to contextual sensitivity without compromising the unchanging truth of Scripture.

When sharing our faith across cultural or linguistic barriers, we might ask ourselves: “Am I willing, like Paul, to learn the ‘heart language’ of those I hope to reach?” This may mean not only literal language learning but also understanding the cultural frameworks, values, and expressions that make communication meaningful to others. By doing so, we follow the divine pattern of incarnational communication—God’s Word becoming flesh and dwelling among us in ways we can understand and embrace.

Related Words

• Ἑβραῖος (Hebraios) – A Hebrew person, one of Hebrew ancestry (heb-RAH-yos). This term identifies someone of Jewish ethnicity rather than the language they speak. Paul uses it to emphasize his authentic Jewish heritage. See G1445
• Ἑβραϊστί (Hebraisti) – In the Hebrew language/manner (heb-rah-is-TEE). This is the adverbial form indicating something spoken or named in Hebrew, commonly used in John and Revelation. See G1447
• Ἑβραϊκός (Hebraikos) – Hebrew (adjective) (heb-rah-ee-KOSS). This adjectival form describes something as being characteristically Hebrew in nature or origin. See G1444
• διάλεκτος (dialektos) – Language, dialect (dee-AH-lek-toss). A broader term for language or dialect that is sometimes used interchangeably with Ἑβραΐς in certain contexts. See G1258
• γλῶσσα (glōssa) – Tongue, language (GLOH-sah). The general term for language in the New Testament, used both for natural languages and the supernatural gift of tongues. See G1100

Did You Know?

• Did you know? The term Ἑβραΐς in the New Testament most likely refers to Aramaic rather than Biblical Hebrew in many contexts. While still called “Hebrew” (Ἑβραΐς) by first-century Jews out of national and religious pride, the everyday language of Jews in the Holy Land during Jesus’ time was Aramaic, a closely related Semitic language. This explains why certain phrases reported as Ἑβραΐς in the Gospels (like “Talitha cumi” and “Eloi Eloi lama sabachthani”) are actually Aramaic rather than Biblical Hebrew. This linguistic reality reflects the complex cultural history of the Jewish people following their return from the Babylonian exile.
• Did you know? When Paul addressed the crowd in Jerusalem in Ἑβραΐς (Acts 21:40), he was employing a sophisticated rhetorical strategy common among ancient orators. By switching to the audience’s native language after they expected him to speak in Greek (since the Roman commander had just permitted him to speak), Paul created what rhetoricians call captatio benevolentiae—capturing the goodwill of the audience. The text specifically notes that a “great hush” fell over the previously violent crowd, demonstrating the powerful psychological impact of hearing one’s heart language in a context where it wasn’t expected.
• Did you know? In the modern State of Israel, the revival of Hebrew as a living, everyday language (rather than just a liturgical language) represents one of the most successful language revival projects in human history. While Ἑβραΐς in the New Testament might have primarily referred to Aramaic in daily usage contexts, the modern revival of Hebrew as a national language connects contemporary Israeli citizens with the ancient biblical language in a unique way. This linguistic restoration was largely the work of Eliezer Ben-Yehuda in the late 19th and early 20th centuries, who believed that a return to Hebrew was essential for Jewish national identity—a fascinating parallel to how language and identity are intertwined in biblical contexts.

Remember This

The mention of Ἑβραΐς in Scripture reveals how the God of Abraham, Isaac, and Jacob communicates His eternal truth through culturally specific languages, reminding us that the Divine message is simultaneously transcendent in its origin yet intimately contextual in its delivery.