Hellenistic Jewish in the context of "Jerusalem during the Second Temple Period"

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⭐ Core Definition: Hellenistic Jewish

Hellenistic Judaism was a form of Judaism in classical antiquity that combined Jewish religious tradition with elements of Hellenistic culture and religion. Until the early Muslim conquests of the eastern Mediterranean, the main centers of Hellenistic Judaism were Alexandria in Egypt and Antioch in Syria (modern-day Turkey), the two main Greek urban settlements of the Middle East and North Africa, both founded in the end of the 4th century BCE in the wake of the conquests of Alexander the Great. Hellenistic Judaism also existed in Jerusalem during the Second Temple Period, where there was a conflict between Hellenizers and traditionalists.

The major literary product of the contact between Second Temple Judaism and Hellenistic culture is the Septuagint translation of the Hebrew Bible from Biblical Hebrew and Biblical Aramaic to Koine Greek, specifically, Jewish Koine Greek. Mentionable are also the philosophic and ethical treatises of Philo and the historiographical works of the other Hellenistic Jewish authors.

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Hellenistic Jewish in the context of Philo

Philo of Alexandria (/ˈfl/; Ancient Greek: Φίλων, romanizedPhílōn; Hebrew: יְדִידְיָה, romanizedYəḏīḏyāh; c. 20 BCE – c.  50 CE), also called Philō Judæus, was a Hellenistic Jewish philosopher who lived in Alexandria, in the Roman province of Egypt.

The only event in Philo's life that can be decisively dated is his representation of the Alexandrian Jews in a delegation to the Roman emperor Caligula in 40 CE following civil strife between the Jewish and Greek communities of Alexandria.

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Hellenistic Jewish in the context of Susanna (Book of Daniel)

Susanna (/sˈzænə/ soo-ZAN; Hebrew: שׁוֹשַׁנָּה, Modern: Shoshána, Tiberian: Šōšannā, lit.'Lily'), also called Susanna and the Elders, is a narrative included in the Book of Daniel (as chapter 13) by the Catholic Church, Oriental Orthodox Churches and Eastern Orthodox Churches. It is one of the additions to Daniel, placed in the Apocrypha by Protestants, with Anabaptists, Lutherans, Anglicans and Methodists regarding it as non-canonical but useful for purposes of edification. The text is not included in the Jewish Tanakh and is not mentioned in early Jewish literature, although it does appear to have been part of the original Septuagint from the 2nd century BC, and was revised by Theodotion, a Hellenistic Jewish redactor of the Septuagint text (c. AD 150).

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