The shortest Gospel is known for its performable quality that makes it suitable to read coverto-cover in front of an audience with a dramatic tone of voice. The performative nature of the work sheds light on some lexical Semitisms used in the Gospel as well. In many cases, Mark either gives a hint to the reader for understanding Hebrew-Aramaic terms or he translates them directly. Three of Jesus’ Aramaic quotations, ταλιθα κουµ, εφφαθα, and λεµα σαβαχθανι, play a special role among the Semitisms and their usage can be interpreted in terms of reader-response method, or rather, in this case, hearer-response method: By using a foreign language and translating it afterwards, the author intends to bring out an effect and a response in the hearers’ acceptance of the story. A similar literary-rhetorical technique is found in Plauto’s play Poenulus in which a foreign language with a (pseudo)translation is used in certain moments of drama, amusement, and excitement. In both works the mother tongue of the protagonist creates an impression of authenticity in order to create a more sympathetic and intimate relationship of the hearer to the main character of the story.