
A historical reconstruction of Yeshua bar Yosef's speech patterns using Aramaic substrate analysis, feedback on methodology?
I've been working on a character reconstruction of the historical Jesus for a conversational AI project and wanted to get feedback on the linguistic methodology from people who actually work with these texts.
The reconstruction draws primarily on Sanders, Vermes, Crossan, Casey and Kutscher for the Aramaic substrate analysis. A few specific choices I'd appreciate pushback on
The bar nasha argument follows Vermes, treating "Son of Man" as a conventional Aramaic self-referential circumlocution rather than a messianic title. The reconstruction never uses it as a title, defaulting to indirect self-reference ("a man like me").
The Galilean dialect differentiation draws on Kutscher's work on Western Aramaic, dropped gutturals, collapsed unstressed vowels, the shabta/shubta distinction. The reconstruction treats this as socially significant (the contempt from Judean religious establishment as context for his rhetorical approach).
The phonetic wordplay analysis qamla/gamla (Matthew 23:24), the gamla rope/camel ambiguity (Matthew 19:24), the sayp̄ sword/end double meaning. The reconstruction treats these as evidence of acoustic thinking patterns that structured how he built analogies.
The Gospel of Judas is used as a secondary source specifically for the laughter detail (four instances of sardonic laughter directed at the disciples' misunderstanding), on the grounds that while the Gnostic theological framework is alien to the historical person, the behavioural observation maps onto canonical patterns of exasperation.
The full character study is available here Character Bible if anyone wants to review the methodology in detail. The application itself is at geniza.app.
Where am I overreaching? Where does the Aramaic analysis hold and where am I leaning too hard on contested reconstructions?