That Jesus spoke Aramaic, Meyer has shown by collecting all the Aramaic expressions which occur in His preaching.(197) He considers the “Abba” in Gethsemane decisive, for this means that Jesus prayed in Aramaic in His hour of bitterest need. Again the cry from the cross was, according to Mark xv. 34, also Aramaic: Ἑλωΐ, ἑλωΐ, λαμὰ σαβαχθανεὶ. The Old Testament was therefore most familiar to Him in an Aramaic translation, otherwise this form of the Psalm passage would not have come to His lips at the moment of death. It is a quite independent question whether Jesus could speak, or at least understand, Greek. According to Josephus the knowledge of Greek in Palestine at that time, even among educated Jews, can only have been of a quite elementary character. He himself had to learn it laboriously in order to be able to write in it. His “Jewish War” was first written in Aramaic for his fellow‐countrymen; the Greek edition was, by his own avowal, not intended for them. In another passage, it is true, he seems to imply a knowledge of, and interest in, foreign languages even among people in humble life.(198) An analogy, which is in many respects very close, to the linguistic conditions in Palestine was offered by Alsace under French rule in the ’sixties of the nineteenth century. Here, too, three languages met in the same district. The High‐German of Luther’s translation of the Bible was the language of the Church, the Alemannic dialect was the usual speech of the people, while French was the language of culture and of government administration. This remarkable analogy would be rather in favour—if analogy can be admitted to have any weight in the question—of Delitzsch and Resch, since the Biblical High‐German, although never spoken in social intercourse, strongly influenced the Alemannic dialect—although this was, on the other hand, quite uninfluenced by Modern High‐German—but did not allow it to penetrate into Church or school, there maintaining for itself an undivided sway. French made some progress, but only in certain circles, and remained entirely excluded from the religious sphere. The Alsatians of the poorer classes who could at that time have repeated the Lord’s Prayer or the Beatitudes in French would not have been difficult to count. The Lutheran translation still holds its own to some extent against the French translation with the older generation of the Alsatian community in Paris, which has in other respects become completely French—so strong is the influence of a former ecclesiastical language even among those who have left their native home. There is one factor, however, which is not represented in the analogy; the influence of the Greek‐speaking Jews of the Diaspora, who gathered to the Feasts at Jerusalem, upon the extension of the Greek language in the mother‐country.