The decline of Hellenistic Judaism started in the 2nd century, and its causes are still not fully understood. It may be that it was eventually marginalized by, partially absorbed into, or progressively became the Koine-speaking core of early Christianity centered on Antioch and its traditions, such as the Melkite Greek Catholic Church and the Greek Orthodox Patriarchate of Antioch.
Background
Map of Alexander's empire, extending east and south of ancient Macedonia.
The conquests of Alexander the Great in the late 4th century BCE spread Greek culture and colonization—a process of cultural change called Hellenization—over non-Greek lands including the Levant. This gave rise to the Hellenistic period, which sought to create a common or universal culture in the Alexandrian empire based on that of fifth-century Athens, along with a fusion of Near Eastern cultures.[3] The period is characterized by a new wave of Greek colonization which established Greek cities and kingdoms in Asia and Africa,[4] the most famous being Alexandria in Egypt. New cities established composed of colonists from different parts of the Greek world and not from a specific metropolis ("mother city") as before.[4]
The spread of Hellenism caused a blending of the local indigenous culture and the culture of the conquerors.[5] Jewish life in both Judea and the diaspora was influenced by the culture and language of Hellenism. Local indigenous elites frequently played a significant role in embracing and promoting Hellenism, leading to its impact on all regional cultures, including the Jewish culture. In Palestine, Hellenism gradually took hold, despite the relatively small number of foreign inhabitants.[6]
Mosaic floor of a Jewish Synagogue Aegina (300 CE).
The Jews living in countries west of the Levant formed the Hellenistic diaspora. The Egyptian diaspora is the most well known of these.[7] It witnessed close ties. Indeed, there was firm economic integration of Judea with the Ptolemaic Kingdom that ruled from Alexandria, while there were friendly relations between the royal court and the leaders of the Jewish community. This was a diaspora of choice, not of imposition. Information is less robust regarding diasporas in other territories. It suggests that the situation was by and large the same as it was in Egypt.[8]
The Greeks viewed Jewish culture favorably, while Hellenism gained adherents among the Jews. While Hellenism has sometimes been presented (under the influence of 2 Maccabees, notably a work in Koine Greek) as a threat of assimilation diametrically opposed to Jewish tradition,
Adaptation to Hellenic culture did not require compromise of Jewish precepts or conscience. When a Greek gymnasium was introduced into Jerusalem, it was installed by a Jewish High Priest. And other priests soon engaged in wrestling matches in the palaestra. They plainly did not reckon such activities as undermining their priestly duties.
Later historians would sometimes depict Hellenism and Judaism uniquely incompatible, likely the result of the persecution of Antiochus IV. However, it does not appear that most Jews in the Hellenistic era considered Greek rulers any worse or different from Persian or Babylonian ones. Writings of Hellenized Jews such as Philo of Alexandria show no particular belief that Jewish and Greek culture are incompatible; as another example, the Letter of Aristeas holds up Jews and Judaism in a favorable light by the standards of Greek culture. The one major difference that even the most Hellenized Jews did not appear to compromise on was the prohibition on polytheism; this still separated Hellenistic Jews from wider Greek culture in refusing to honor shrines, temples, gods etc. that did not pertain to the God of Israel.[10]
Relations deteriorated under Antiochus's successor Seleucus IV Philopator, and then, for reasons not fully understood, his successor Antiochus IV Epiphanes drastically overturned the previous policy of respect and protection, banning key Jewish religious rites and traditions in Judea (although not among the diaspora) and sparking a traditionalist revolt against Greek rule.[11] Out of this revolt was formed an independent Jewish kingdom known as the Hasmonean dynasty, which lasted from 141 BCE to 63 BCE and eventually disintegrated into civil war.
Hellenization of Jewish society
Overall, Jewish society was divided between conservative factions and pro-Hellenist factions.[12] Pro-Hellenist Jews were generally upper-class or minorities living in Gentile-majority communities. They lived in towns that were far from Jerusalem and heavily connected with Greek trading networks.[13]
Hellenization was evident in the religious Jewish establishment:
'Ḥoni' became 'Menelaus'; 'Joshua' became 'Jason' or 'Jesus' [Ἰησοῦς]. The Hellenic influence pervaded everything, and even in the very strongholds of Judaism it modified the organization of the state, the laws, and public affairs, art, science, and industry, affecting even the ordinary things of life and the common associations of the people [...] The inscription forbidding strangers to advance beyond a certain point in the Temple was in Greek; and was probably made necessary by the presence of numerous Jews from Greek-speaking countries at the time of the festivals (comp. the "murmuring of the Grecians against the Hebrews," Acts vi. 1). The coffers in the Temple which contained the shekel contributions were marked with Greek letters (Sheḳ. iii. 2). It is therefore no wonder that there were synagogues of the Libertines, Cyrenians, Alexandrians, Cilicians, and Asiatics in the Holy City itself (Acts vi. 9).[16]
The turbulence created by Alexander the Great's death also popularized Jewish messianism.[13]
For two milennia, Jews lived in Greece and created the Romaniote Jewish community.[17] They spoke Yevanic, a Greek dialect with Hebrew, Arabic and Aramaic influence.[18] According to oral tradition, they were descendants of Jewish refugees who fled Jerusalem in 70 CE, after the destruction of the Second Temple.[19] However, their presence dates back to 300-250 BCE, according to existing inscriptions.[20] Greek philosophers such as Clearchus of Soli were impressed by Jews and believed they were descendants of Indian philosophers.[21] Elsewhere, Jews in Alexandria created a "unique fusion of Greek and Jewish culture".[12]
The attractiveness of Christianity may, however, have suffered a setback with its being explicitly outlawed in the 80s CE by Domitian as a "Jewish superstition", while Judaism retained its privileges as long as members paid the fiscus Judaicus.
The opening verse of Acts 6 points to the problematic cultural divisions between Hellenized Jews and Aramaic-speaking Israelites in Jerusalem, a disunion that reverberated within the emerging Christian community:
it speaks of "Hellenists" and "Hebrews." The existence of these two distinct groups characterizes the earliest Christian community in Jerusalem. The Hebrews were Jewish Christians who spoke almost exclusively Aramaic, and the Hellenists were also Jewish Christians whose mother tongue was Greek. They were Greek-speaking Jews of the Diaspora, who returned to settle in Jerusalem. To identify them, Luke uses the term Hellenistai. When he had in mind Greeks, gentiles, non-Jews who spoke Greek and lived according to the Greek fashion, then he used the word Hellenes (Acts 21.28). As the very context of Acts 6 makes clear, the Hellenistai are not Hellenes.[26]
Some historians believe that a sizeable proportion of the Hellenized Jewish communities of southern Turkey (Antioch, Alexandretta and neighboring cities) and Syria/Lebanon converted progressively to the Greco-Roman branch of Christianity that eventually constituted the "Melkite" (or "Imperial") Hellenistic churches of the MENA area:
As Christian Judaism originated at Jerusalem, so Gentile Christianity started at Antioch, then the leading center of the Hellenistic East, with Peter and Paul as its apostles. From Antioch it spread to the various cities and provinces of Syria, among the Hellenistic Syrians as well as among the Hellenistic Jews who, as a result of the great rebellions against the Romans in A.D. 70 and 130, were driven out from Jerusalem and Palestine into Syria.[27]
Legacy
Both early Christianity and early Rabbinical Judaism were far less doctrinal and less theologically homogeneous than they are today, and both were significantly influenced by Hellenistic religion and borrowed allegories and concepts from classical Hellenistic philosophy and the works of Greek-speaking Jewish authors of the end of the Second Temple period before the two schools of thought eventually affirmed their respective norms and doctrines, notably by diverging increasingly on key issues such as the status of purity laws, the validity of Christian messianic beliefs, and the use of Koiné Greek and Latin as liturgical languages replacing Biblical Hebrew.[28]
The word synagogue comes from Jewish Koine Greek, a language spoken by Hellenized Jews across southeastern Europe (Macedonia, Thrace, northern Greece), North Africa, and the Middle East after the 3rd century BCE. Many synagogues were built by the Hellenistai or adherents of Hellenistic Judaism in the Greek Isles, Cilicia, Northwestern and Eastern Syria, and Northern Israel as early as the first century BCE—notably in Delos, Antioch, Alexandretta, Galilee and Dura-Europos. Because of the mosaics and frescos representing heroic figures and Biblical characters (viewed as potentially conductive of "image worship" by later generations of Jewish scholars and rabbis), many of these early synagogues were at first mistaken for Greek temples or Antiochian Greek Orthodox churches.
Early rabbis of Babylonian Jewish descent, such as Hillel the Elder, whose parents were Aramaic-speaking Jewish migrants from Babylonia (hence the nickname "Ha-Bavli"), had to learn the Greek language and Greek philosophy to be conversant with sophisticated rabbinical language—many of the theological innovations introduced by Hillel had Greek names, most famously the Talmudic notion of Prozbul, from Koine Greek προσβολή, "to deliver":
Unlike literary Hebrew, popular Aramaic or Hebrew constantly adopted new Greek loanwords, as is shown by the language of the Mishnaic and Talmudic literature. While it reflects the situation at a later period, its origins go back well before the Christian era. The collection of the loanwords in the Mishna to be found in Schürer shows the areas in which Hellenistic influence first became visible- military matters, state administration and legislature, trade and commerce, clothing and household utensils, and not least in building. The so-called copper scroll with its utopian list of treasures also contains a series of Greek loanwords. When towards the end of the first century BCE, Hillel in practice repealed the regulation of the remission of debts in the sabbath year (Deut. 15.1-11) by the possibility of a special reservation on the part of the creditor, this reservation was given a Greek name introduced into Palestinian legal language- perōzebbōl = προσβολή, a sign that even at that time legal language was shot through with Greek.
— Martin Hengel, Judaism and Hellenism (1974)
The unique combination of ethnocultural traits inhered from the fusion of a Greek-Macedonian cultural base, Hellenistic Judaism and Roman civilization gave birth to the distinctly Antiochian "Middle Eastern-Roman" Christian traditions of Cilicia (Southeastern Turkey) and Syria/Lebanon:
"The mixture of Roman, Greek, and Jewish elements admirably adapted Antioch for the great part it played in the early history of Christianity. The city was the cradle of the church".[29]
Antigonus of Sokho, also known as Antigonos of Socho, was the first scholar of whom Pharisaic tradition has preserved not only the name but also an important theological doctrine. He flourished about the first half of the third century BCE. According to the Mishnah, he was the disciple and successor of Simon the Just. Antigonus is also the first noted Jew to have a Greek name, a fact commonly discussed by scholars regarding the extent of Hellenic influence on Judaism following the conquest of Judaea by Alexander the Great.
Antigonus II Mattathias (known in Hebrew as Matityahu) was the last Hasmonean king of Judea. Antigonus was executed in 37 BCE, after a reign of three years during which he led the national struggle of the Jews for independence from the Romans.
Aristobulus of Alexandria (fl. 181–124 BCE), philosopher of the Peripatetic school who attempted to fuse ideas in the Hebrew Scriptures with those in Greek thought
Artapanus of Alexandria (fl. 3rd century BC), Alexandrian Jewish writer who wrote a history Concerning the Jews, quoted by Polyhistor and Eusebius[31]
Cleodemus Malchus, Jewish historian referenced by Alexander Polyhistor and Josephus[32]
Ben Sira, also known as Yesu'a son of Sirach, leading 2nd century BCE Jewish scholar and theologian who lived in Jerusalem and Alexandria, author of the Wisdom of Sirach, or "Book of Ecclesiasticus".
Titus Flavius Josephus, was the first Jewish historian. Initially a Jewish military leader during the First Jewish-Roman War, he famously switched sides and became a Roman citizen and acclaimed Romano-Jewish academic. He popularized the idea that Judaism was similar in many ways to Greek philosophy
Julianos (Hellenized form of the Latin name Julianus) and Pappos (from Koine Greekpappa or papas 'patriarch' or 'elder') born circa 80 CE in the city of Lod (Hebrew: לוֹד; Greco-Latin: Lydda, Diospolis, Ancient Greek: Λύδδα / Διόσπολις – city of Zeus), one of the main centers of Hellenistic culture in central Israel. Julian and Pappus led the Jewish resistance movement against the Roman army in Israel during the Kitos War, 115-117 CE (their Hebrew names were Shemaiah and Ahijah respectively)
Lukuas, also called Andreas, Libyan Jew born circa 70 CE, was one of the main leaders the Jewish resistance movement against the Roman army in North Africa and Egypt during the Kitos War, 115-117 CE
Trypho the Jew, thought to be a 2nd-century CE rabbi opposed to Christian apologist Justin Martyr, whose Dialogue with Trypho is paradoxically "equally influenced by Greek and Rabbinic thought."[38] He is most likely the same as Rabbi Tarfon.
Late Antiquity and Early Medieval Era
The Radhanites: an influential group of Jewish merchants and financiers active in France, Germany, Central Europe, Central Asia and China in the Early Middle Ages – thought to have revolutionized the world economy and contributed to the creation of the 'Medieval Silk Road' long before Italian and Byzantine merchants. Cecil Roth and Claude Cahen, among others, claim their name may have come originally from the Rhône River valley in France, which is Rhodanus in Latin and Rhodanos (Ῥοδανός) in Greek, as the center of Radhanite activity was probably in France where their trade routes began.
^Walter, N. Jüdisch-hellenistische Literatur vor Philon von Alexandrien (unter Ausschluss der Historiker), ANRW II: 20.1.67-120
^Barr, James (1989). "Chapter 3 - Hebrew, Aramaic and Greek in the Hellenistic age". In Davies, W.D.; Finkelstein, Louis (eds.). The Cambridge history of Judaism. Volume 2: The Hellenistic Age (1. publ. ed.). Cambridge: Cambridge University Press. pp. 79–114. ISBN9781139055123.
^Roy M. MacLeod, The Library Of Alexandria: Centre Of Learning In The Ancient World
^ abUlrich Wilcken, Griechische Geschichte im Rahmen der Alterumsgeschichte.
^Hegermann, Harald (1990). "Chapter 4: The Diaspora in the Hellenistic age". In Davies, W.D.; Finkelstein, Louis (eds.). The Cambridge history of Judaism (1. publ. ed.). Cambridge: Cambridge University Press. pp. 115–166. doi:10.1017/CHOL9780521219297.005. ISBN9781139055123.
^Gruen, Erich S. (1997). "Fact and Fiction: Jewish Legends in a Hellenistic Context". Hellenistic Constructs: Essays in Culture, History, and Historiography. University of California Press. pp. 72 ff.
^Grabbe, Lester L. (2008). A History of the Jews and Judaism in the Second Temple Period: The Coming of the Greeks: The Early Hellenistic Period (335–175 BCE). Library of Second Temple Studies. Vol. 68. T&T Clark. pp. 155–165. ISBN978-0-567-03396-3.
^ abcGruen, Erich S. (1993). "Hellenism and Persecution: Antiochus IV and the Jews". In Green, Peter (ed.). Hellenistic History and Culture. University of California Press. pp. 238 ff.
^McGarvey on Acts 16Archived 2012-10-16 at the Wayback Machine: "Yet we see him in the case before us, circumcising Timothy with his own hand, and this 'on account of certain Jews who were in those quarters. '"
^"making themselves foreskins"; I Macc. i. 15; Josephus, "Ant." xii. 5, § 1; Assumptio Mosis, viii.; I Cor. vii. 18;, Tosef.; Talmud tractes Shabbat xv. 9; Yevamot 72a, b; Yerushalmi Peah i. 16b; Yevamot viii. 9a; [1]Archived 2020-05-08 at the Wayback Machine; Catholic Encyclopedia: CircumcisionArchived 2013-01-16 at the Wayback Machine: "To this epispastic operation performed on the athletes to conceal the marks of circumcision St. Paul alludes, me epispastho (1 Corinthians 7:18)."
^Bartlett, John R., ed. (1985), "EUPOLEMUS", Jews in the Hellenistic World: Josephus, Aristeas, The Sibylline Oracles, Eupolemus, Cambridge Commentaries on Writings of the Jewish and Christian World, vol. 1, Cambridge: Cambridge University Press, pp. 56–71, doi:10.1017/CBO9780511621307.005, ISBN978-0-521-28551-3, retrieved 2024-02-19
hrsg. von W.G. Kümmel und H. Lichtenberger (1973), Jüdische Schriften aus hellenistisch römischer Zeit (in German), Gütersloh{{citation}}: CS1 maint: location missing publisher (link)
Delling, Gerhard (1987), Die Begegnung zwischen Hellenismus und Judentum Aufstieg und Niedergang der römischen Welt (in German), vol. Bd. II 20.1
English
Borgen, Peder. Early Christianity and Hellenistic Judaism. Edinburgh, Scotland: T&T Clark, 1996.
Cohen, Getzel M. The Hellenistic Settlements in Syria, the Red Sea Basin, and North Africa. Hellenistic Culture and Society 46. Berkeley: University of California Press, 2005.
Gruen, Erich S. Constructs of Identity In Hellenistic Judaism: Essays On Early Jewish Literature and History. Boston: De Gruyter, 2016.
Mirguet, Françoise. An Early History of Compassion: Emotion and Imagination In Hellenistic Judaism. New York: Cambridge University Press, 2017.
Neusner, Jacob, and William Scott Green, eds. Dictionary of Judaism in the Biblical Period: 450 BCE to 600 CE. 2 vols. New York: Macmillan Library Reference, 1996.
Tcherikover, Victor (1975), Hellenistic Civilization and the Jews, New York: Atheneum
