Hellenists and Arameans

from Conybeare and Howson, �The Life and Epistles of St. Paul,� Chapter 2.

We have seen that early colonies of the Jews were settled in Babylonia and Mesopotamia. Their connection with their brethren in Judea was continually maintained; and they were bound to them by the link of a common language. The Jews of Palestine and Syria, with those who lived on the Tigris and Euphrates, interpreted the Scriptures through the Targums, or Chaldean paraphrases, and spoke kindred dialects of the language of Aram; and hence they were called Aramean Jews.

We have also had occasion to notice that other dispersion of the nation through those countries where Greek was spoken. Their settlements began with Alexander�s conquests and were continued under the successors of those who partitioned his empire. Alexandria was their capital. They use the Septuagint translation of the Bible, and they were commonly called Hellenists, or Jews of the Grecian speech.

The mere difference of language would account in some degree for the mutual dislike with which we know that these two sections of the Jewish race regarded one another. We were all aware how closely the use of a hereditary dialect is bound up with the warmest feelings of the heart. And in this case the Aramean language was the sacred tongue of Palestine. It is true that the tradition of the language of the Jews had been broken, as the continuity of their political life had been rudely interrupted. The Hebrew of the time of Christ was not the oldest Hebrew of the Israelites; but it was a kindred dialect, and old enough to command a reverent affections. Though not the language of Moses and David, it was that of Ezra and Nehemiah. And it is not unnatural that the Arameans should have revolted from the speech of the Greek idolaters and the tyrant Antiochus, a speech which they associated moreover with innovating doctrines and dangerous speculations.

For the division went deeper than a mere superficial diversity of speech. It was not only a division, like the modern one of German and Spanish Jews, where those who hold substantially the same doctrines have accidentally been led to speak different languages. But there was diversity of religious views and opinions. This is not the place for examining that system of mystic interpretation called the Kabbala, and for determining how far its origin might be due to Alexandria or to Babylon. It is enough to say, generally, that in the Aramean theology, Oriental elements prevailed rather than Greek, and that the subject of Babylonian influences has more connection with the life of St. Peter than that of St. Paul.

The Hellenists, on the other hand, or Jews who spoke Greek, who lived in Greek countries, and were influenced by Greek civilization, are associated in the closest manner with the Apostle of the Gentiles. They are more than once mentioned in the Acts, where our English translation names them �Grecians� to distinguish them from the heather or proselyte �Greeks.� Alexandria was the metropolis of their theology. Philo was their great representative. He was an old man when St. Paul was in his maturity; his writings were probably known to the apostles; and they have descended with the inspired Epistles to our own day. The work of the learned Hellenists may be briefly described as this � to accommodate Jewish doctrines to the mind of the Greeks, and to make the Greek language express the mind of the Jews. The Hebrew principles were �disengaged as much as possible from local and national conditions, and presented in a form adapted to the Hellenic world.�

All this was hateful to the Arameans. The men of the East rose up against those of the West. The Greek learning was not more repugnant to the Roman Cato that it was to the strict Hebrews. They had a saying, �Cursed by he who teacheth his son the learning of the Greeks.�   We could imagine them using the words of the prophet Joel (3:6), �The children of Judah and the children of Jerusalem have ye sold unto the Grecians, that ye might remove them from their border,� and we cannot be surprised that even in the deep peace and charity of the Church�s earliest days, this inveterate division reappeared, and that �when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews.� (Acts 6:1)

It would be an interesting subject of inquiry to ascertain in what proportions these two parties were distributed in the different countries where the Jews were dispersed, in what places they can into the strongest collision, and how far they were fused and united together. In the city of Alexandria, the emporium of Greek commerce from the time of its foundation, where, since the earliest Ptolemies, literature, philosophy, and criticism had never ceased to excite the utmost intellectual activity, where the Septuagint translation of the Scripture had been made,   and where a Jewish temple and ceremonial worship had been established in rivalry to that in Jerusalem,   there is no doubt that the Hellenistic element largely prevailed. But although (strictly speaking) the �Alexandrian Jews were nearly all Hellenites, it does not follow that they were all Hellenizers. In other words, although their speech and the Scriptures were Greek, the theological views of many among them undoubtedly remained Hebrew.

There must have been many who were attached to the traditions of Palestine, and who looked suspiciously on their more speculative brethren; and we have no difficulty in recognizing the picture presented in a pleasing German fiction, which describes the debates and struggles of the two tendencies in this city, to be very correct. In Palestine itself, we have every reason to believe that the native population was entirely Aramean, though there was no lack of Hellenistic synagogues (see Acts 6:9) in Jerusalem, which at the seasons of the festivals would be crowded with foreign pilgrims, and become the scene of animated discussions. Syria was connected by the link of language with Palestine and Babylonia; but Antioch, its metropolis, commercially and politically, resembled Alexandria; and it is probable that, when Barnabas and Saul were establishing the great Christian community in that city, the majority of the Jews were �Grecians� rather than �Hebrews.� In Asia Minor we should at first sight be tempted to imagine that the Grecian tendency would predominate; but when we find that Antiochus brought Babylonian Jews into Lydia and Phrygia, we must not make too confident a conclusion in this direction. We have ground for imagining that many Israelitish families in the remote districts (possibly that of Timotheus at Lystra) may have cherished the forms of the traditional faith of the eastern Jews, and lived uninfluenced by Hellenistic novelties.

The residents in maritime and commercial towns would not be strangers to the western developments of religious doctrines; and when Apollos came from Alexandria to Ephesus (Acts 18:24), he would find himself in a theological atmosphere not very different from that of his native city. Tarsus in Cilicia will naturally be included under the same class of cities of the West, by those who remember Strabo�s assertion that in literature and philosophy its fame exceeded that of Athens and Alexandria. At the same time, we cannot be sure that the very celebrity of its heathen schools might not induce the families of Jewish residents to retire all the more strictly into a religious Hebrew seclusion.

That such a seclusion of their family from Gentile influences was maintained by the parents of St. Paul is highly probable. We have no means of knowing how long they themselves, or their ancestors, had been Jews of the dispersion. A tradition is mentioned by Jerome that they cane originally from Giscala, a town in Galilee, when it was stormed by the Romans. The story involves an anachronism and contradicts the Acts of the Apostles (Acts 22:3). Yet it need not be entirely disregarded, especially when we find St. Paul speaking of himself as �a Hebrew of the Hebrews� and when we remember that the word �Hebrew� is used for an Aramaic Jew, as opposed to a �Grecian� or �Hellenist.� Nor is it unlikely in itself that before they settled in Tarsus, the family had belonged to the Eastern dispersion, or to the Jews of Palestine. But, however this may be, St. Paul himself must be called a Hellenist; because the language of his infancy was that idiom of the Grecian Jews in which all his letters were written. Though, in conformity with the strong feeling of the Jews of all times, he might learn his earliest sentences from the Scripture in Hebrew, yet he was familiar with the Septuagint translation at an early age.

It is observed that when he quotes from the Old Testament, his quotations are from that version/ and that, not only when he cites its very words, but when (as if often the case) he quotes it from memory.   Considering the accurate knowledge of the original Hebrew which he must have acquired under Gamaliel at Jerusalem, it has been inferred that this can only arise from his having been thoroughly imbued at an earlier period with the Hellenistic scriptures. The readiness, too, with which he expressed himself in Greek, even before such an audience as that upon the Areopagus at Athens, shows a command of the language which a Jew would not, in all probability, have attained, had not Greek been the familiar speech of his childhood. 

But still the vernacular Hebrew of Palestine would not have been a foreign tongue to the infant Saul; on the contrary, he may have heard it spoken almost as often as the Greek. For no doubt his parents, proud of their Jewish origin, and living comparatively near to Palestine, would retain the power of conversing with their friends from there in the ancient speech.. Mercantile connections from the Syrian coast would be frequently arriving, whose discourse would be in Aramaic; and in all probability there were kinsfolk still settled in Judea, as we afterwards find the nephew of St. Paul in Jerusalem (Acts 23:16).

We may compare the situation of such a family (so far as concerns heir language) to that of the French Huguenots who settled in London after the revocation of the Edict of Nantes. These French families, though they soon learned to use the English as the medium of the common intercourse and the language of their household, yet, for several generations, spoke French with equal familiarity and greater affection.