7.4 Reading the New Testament: A Style That Can Sometimes Be Difficult
After seeing that the text of the New Testament has been faithfully transmitted, that the canon was formed according to solid criteria, and that its authors are trustworthy witnesses, we now have everything we need to approach its reading with an open mind and with confidence.
And yet, what often strikes the modern reader first is the distinctive style of the Gospels, which can seem difficult at first glance: sometimes unusual, repetitive, or even mysterious, far removed from contemporary literary norms. Several factors help explain this impression.
First, the Gospels and the other writings were composed in Koine Greek, the common language of the Roman Empire, but with strong Semitic influences. The authors thought, spoke, and prayed in Hebrew or Aramaic, and this linguistic structure is reflected in their Greek. Moreover, much of Jesus’ message was first transmitted orally before being written down. This explains the frequent use of repetition, parallel structures, and refrains, all of which helped memorization and public proclamation. Finally, the New Testament texts do not aim to be “refined” literature in the classical Greek sense, but rather to bear witness, to teach, and to exhort. This results in abrupt transitions, vivid imagery, and styles that vary significantly from one book to another.
7.4.1 Examples of Passages That May Feel Difficult or Unusual to a Modern Reader #
Several passages illustrate this distinctive style and the challenges it can present.
The Beatitudes (Matthew 5:3–10)
“Blessed are the poor in spirit, for theirs is the kingdom of heaven.
Blessed are those who mourn, for they shall be comforted.
Blessed are the meek, for they shall inherit the earth.
Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.
Blessed are the merciful, for they shall receive mercy.
Blessed are the pure in heart, for they shall see God.
Blessed are the peacemakers, for they shall be called sons of God.
Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.”The repetition of the word “blessed” reflects Hebrew parallelism—a poetic form designed for oral delivery and memorization. For a modern reader, however, this repetition may feel redundant.
The Prologue of John (John 1:1–2)
“In the beginning was the Word, and the Word was with God, and the Word was God.
He was in the beginning with God.”This circular repetition reinforces the idea that the Word (the Logos) is eternal and divine, but it can seem dense or enigmatic to readers accustomed to more concise writing.
Aramaic expressions preserved in the Greek text
Mark 5:41:
“Taking her by the hand, he said to her, ‘Talitha koum,’ which means, ‘Little girl, I say to you, arise.’”
Matthew 27:46:
“And about the ninth hour Jesus cried out with a loud voice, ‘Eli, Eli, lama sabachthani?’ that is, ‘My God, my God, why have you forsaken me?’”
These expressions, preserved in Aramaic within the Greek text, reflect the original spoken context. For a first-century audience, this conveyed authenticity; for modern readers, it may feel like a sudden interruption in the narrative.
Jesus’ long and repetitive discourses
John 6:53–56 provides a striking example:
“Jesus said to them, ‘Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in yourselves.
Whoever eats my flesh and drinks my blood has eternal life, and I will raise him up on the last day.
For my flesh is true food, and my blood is true drink.
Whoever eats my flesh and drinks my blood abides in me, and I in him.’”This level of repetition may seem excessive to modern readers, but it reflects an oral teaching style intended to emphasize key ideas and aid memorization.
Apocalyptic language
Finally, some passages use apocalyptic imagery that is highly symbolic.
Revelation 13:1–2:“Then I saw a beast rising out of the sea, with ten horns and seven heads, with ten diadems on its horns and blasphemous names on its heads.
And the beast that I saw was like a leopard; its feet were like a bear’s, and its mouth was like a lion’s mouth. And the dragon gave it his power and his throne and great authority.”A modern reader may find this imagery confusing, but it belongs to a symbolic language that was well known in Jewish apocalyptic literature, particularly in the book of Daniel.
7.4.2 The particular case of the expression “Son of Man” #
Another aspect that puzzled me is the expression Jesus uses to refer to himself: “the Son of Man.” It appears many times in the Gospels and can seem strange, since Jesus speaks of himself in the third person.
This expression can be understood in two complementary ways.
A messianic and scriptural self-designation
In the Old Testament, “son of man” (ben adam) can simply refer to a human being. For example, in Ezekiel 2:1:
“He said to me, ‘Son of man, stand on your feet, and I will speak with you.’”
Here, the title emphasizes the prophet’s human nature in contrast to divine greatness.
But in Daniel 7:13–14, the meaning changes dramatically:
“I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him.
And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him.
His dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed.”Jesus explicitly draws on this imagery in key passages.
In Mark 14:62, before the Sanhedrin, he declares:“You will see the Son of Man seated at the right hand of Power, and coming with the clouds of heaven.”
This is a direct claim to the messianic figure described in Daniel.
Likewise, in Mark 10:45:
“For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”
Here, Jesus combines the glorious figure from Daniel with the humble role of the suffering servant in Isaiah 53.
In this perspective, Jesus chooses a biblical title that is recognized yet less politically explosive than “Messiah” or “King of the Jews.” This allows him to reveal his identity progressively while avoiding premature confrontation with the authorities.
An Aramaic idiomatic expression
It is also important to remember that Jesus spoke Aramaic, and the expression “son of man” would have been bar enash in his language. In Aramaic, this expression could function as a simple idiom meaning “I” or “a man like me”, used naturally in speech.
In older French, a king might say “your servant” to refer to himself. Spoken aloud, this would not sound distant, but rather like a conventional expression.
However, Jesus’ words were first transmitted orally in Aramaic before being translated into Greek. The Gospels use the Greek expression ὁ υἱὸς τοῦ ἀνθρώπου (“the Son of Man”), where the third-person form is much more explicit and carries a stronger theological weight.
For example, in Matthew 8:20:
“Foxes have holes, and birds of the air have nests, but the Son of Man has nowhere to lay his head.”
In spoken Aramaic, this could have been heard more simply as: “I have nowhere to lay my head,” which sounds more direct and personal.
Similarly, in Matthew 12:8:
“For the Son of Man is lord of the Sabbath.”
A listener could have understood: “I am lord of the Sabbath,” without perceiving any distance in the expression.
7.4.3 Conclusion #
The difficulty of reading the New Testament does not stem from a lack of clarity on the part of its authors, but from the cultural, linguistic, and stylistic gap between their world and ours. Repetition, parallelism, Aramaic idioms, and symbolic language were natural for a first-century audience. Likewise, the expression “Son of Man” carries both a messianic reference rooted in Scripture and an idiomatic nuance from Aramaic. This dual meaning helps us better understand how Jesus expressed his identity in a way that was accessible to his contemporaries while gradually revealing the depth of his mission.