By Louis H. Feldman
Family members among Jews and non-Jews within the Hellenistic-Roman interval have been marked by way of suspicion and hate, so much reviews of that subject keep. but when such conjectures are precise, asks Louis Feldman, how did Jews achieve profitable such a lot of adherents? Systematically comparing attitudes towards Jews from the time of Alexander the good to the 5th century C. E., Feldman unearths that Judaism elicited strongly confident responses from the non-Jewish inhabitants, and he demanding situations the notion of Jewish background as years of uninterrupted weak point and anguish. ''Feldman's e-book is ... the main complete fresh examine of kin among Jew and Gentile within the historical global. it's going to take its position with the vintage works ... as an fundamental source for the learn of Judaism within the Hellenistic and Roman world.''--John J. Collins, magazine of Biblical Literature ''Feldman is a world-class professional within the tough yet extremely important zone of the intersection of Jewish and Gentile cultures within the Greco- Roman international. His encyclopedic wisdom of pagan, Jewish, and Christian writings of the interval is not anything under breathtaking. students are deeply indebted to his writings, that are unfailingly exact and unfailingly reasonable. Our ... debt to him is simply elevated via this newest intriguing work.''--John P. Meier, The Catholic college of the US
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Extra info for Jew and Gentile in the Ancient World: Attitudes and Interactions from Alexander to Justinian
E. E. E. feature Greek alone. Coins with both languages may mean only that the rulers realized that the coins would be handled not only by Jews but also by non-Jews, who must have been numerous in the Land of Israel. If Herod and his sons, as well as the Roman procurators, placed only Greek inscriptions on their coins, this illustrates either their disregard of the sentiments of the Jewish masses or the degree to which the Greek language had penetrated the economic, but not necessarily the cultural and religious, structure of Jewish life.
5) and from the precedent he cites, namely, the Septuagint (Ant. E. at the behest of a non-Jewish king, Ptolemy II Philadelphus. 197), if Hellenization cut as deep as Hengel asserts it did. We may also ask why, if Hellenization was so profound, Philo never refers to the Hellenized writers of the Land of Israel and why Josephus refers only once to Philo as a writer (Ant. 218). On the other hand, an impressive series of works in Hebrew and in Aramaic emanate from the Land of Israel, the only Near Eastern land that, so far as we know, produced such a range of works in its own language(s).
As to Jesus’ knowledge of Greek, there is no specific indication in the Gospels that he lapsed into Greek as he did into Aramaic from time to time; and, in any case, in antiquity, as we can see from conversations between Greeks and 20 CHAPTER 1 Trojans in Homer and between Greeks and Persians in such writers as Herodotus, there is generally no indication that interpreters were needed, even though it is quite clear that they must have been present. 15c) as stating that one may have one’s daughter taught Greek, for it serves her as an ornament, whereas one may not teach one’s son Greek, according to the Mishnah (Sotah 9:14).
Jew and Gentile in the Ancient World: Attitudes and Interactions from Alexander to Justinian by Louis H. Feldman