Page 106 - Biblical Backgrounds

cooler way of living in town, with many preferring to change their names to Greek names. This could
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 the 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 were continued, although the lack of compromise cannot be guaranteed for liberals and
those in the 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 time 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. The eldest sons had superior inheritance rights,
but the younger sons were 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, belts, or girdles served as
substitutes for pockets; expensive colored ones were for show. Much of the time, they went barefoot,
but they did own sandals that were likely made of sheepskin or cowhide. 156 In diaspora, the situation
varied; for example, those in Egypt (both men and women) might have been exposed to the wearing of
knee-high garments and skirts. There was no considerable change in the Jews’ housing structure from
the time of their restoration (previous chapter). For those in diaspora, it depended on where they found
themselves, either in urban or rural places. It was similar for those in Babylonia. Meanwhile, limited
information is available for those in other territories.

As far as the effects of Hellenization are concerned, one positive can be picked out; the translation of
the Hebrew scriptures in Alexandria (the Septuagint) provided a copy of God’s Word for those in
diaspora. With Greek becoming the lingua franca (main language of the lands), this translated Word of
God was now understandable to the many in the diaspora. These developments helped the spread of

156 Vos, H. F. (1999). Nelson’s new illustrated Bible manners & customs: how the people of the Bible really lived (p.
362). Nashville, TN: T. Nelson Publishers.

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