Page 92 - Biblical Backgrounds student textbook

(Antiquities 1.9–10). Thus, a diverse and sizable Jewish Diaspora was present in the heart of Hellenism
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from early on (Antiquities 12:7–8).

In most of the Hellenized territories, a social distance often existed between the Greek aristocracy or its
sympathizers and the regular local people. This was not exceptional for the Jewish people. They faced an
enormous pressure to assimilate into the more sophisticated and compromised Greek way of life.
The Jews in diaspora, particularly those in Alexandria, embraced Hellenism and attempted to influence
those in Judah. They embraced Hellenism to the point that they allowed it to replace Judaism, which
they deemed confining and backwards. A prime example is Philo of Alexandria, a Jewish philosopher
who began to interpret the Torah considering Greek philosophy. Hellenism began to be deemed as a
cooler way of living in town with many preferring to change their names to Greek names. This could
possibly apply to some of Jesus’ disciples who went by Greek names.

For traditional Jews, Hellenism was a threat to both their identity and important aspects of their faith.
Obviously, Philo was already compromising with the Jewish scriptures in his interpretation. He equated
Moses’s work (the Torah) to that of the stoics who primarily held that “life’s goal is virtue.”
In any case, an ongoing conflict increased between the conservatives (adherents to traditional Judaism)
and the liberals (embracers of Hellenization) of the day.

While all this went on, the routines of an average Jew in Judah remained the same: observance of the
law and important Hebrew festivities, keeping the sabbath, and attending the synagogue. Important
rituals such as sacrifices, and circumcision were also ongoing. Meanwhile those in diaspora tried to keep
pace with the happenings in Judah. They contributed to the temple offerings and established
synagogues in their respective cities (Acts 13:14). They also accustomed themselves to attending key
festivities in Jerusalem (Acts 2:5-13). Generally, arranged marriages and avoidance of marrying
foreigners was continued, although lack of compromise cannot be guaranteed for the liberals and those
in diaspora.

Farming, carpentry, and other crafts were the main trades of an average Jew. Boys were expected to
learn trades and crafts from their fathers. This was carried on even in the times of Jesus Christ. Consider
Jesus being described by Joseph’s trade (Matt 13:55; Mark 6:3). Women ran the affairs of the
household and men had great power over the family. Eldest sons had superior inheritance rights, but
younger sons also expected to inherit property. Little is known of formal education or organized schools,
but apparently at least the priestly element in society learned how to read and write. Recitation of
scriptures appears to have been an important facet in bringing up young ones. Their diet had not
changed much from the time of their restoration (last chapter). Due to the increase in international
trade, the Jews living in diaspora experienced an increase in variety.

In Palestine during this period the upper classes increasingly preferred linen, though most clothing still
was of wool. If they owned tunics of linen, outer cloaks normally consisted of wool. Both men and
women wore long garments, extending from the neck to the ankles. Sashes or belts or girdles served as
substitutes for pockets; expensive colored ones were for show. Much of the time they went barefoot,

136 Simmons, W. (2016). Alexander the Great. In J. D. Barry, D. Bomar, D. R. Brown, R. Klippenstein, D. Mangum, C.
Sinclair Wolcott, … W. Widder (Eds.), The Lexham Bible Dictionary. Bellingham, WA: Lexham Press.

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