Ephesus, an ancient Greek city located in present-day Turkey, stands as a testament to the rich tapestry of cultures and religions that intermingled in the ancient Greek and Roman world. Among the diverse religious communities that thrived in Ephesus, such as Paganism and Christianity, Judaism held a significant place. This article explores the fascinating history of Judaism’s arrival and rise in Ephesus, shedding light on the religious and cultural interactions that shaped this ancient city.
The statement “You sold the people of Judah and Jerusalem to the Greeks to alienate them from their lands” in the book of Joel (3:6), which is thought to date back to the 6th century BC, is shown as evidence that Jews came to Western Anatolia as slaves. It is known that a large Jewish community lived in the ancient city of Sardis near Salihli in the 5th century BC.
The migration of Jewish tribes from Palestine to Anatolian lands can be traced back to approximately the sixth century BC, and this trend increased, especially after the destruction of Jerusalem by the Romans. In addition to the Eastern regions, Jews left traces of civilization in Cappadocia and especially in the Aegean and Western Mediterranean coasts. Greek and Romaniot Jews (a people of the Eastern Roman Empire) contributed to the administration of many ancient cities such as Ephesus, Miletus, Aphrodisias and Andriake, and lived in constant communication with the local people without becoming introverted.
Did you see the etrogs of Ephesus? – Click to see etrog symbols in Ephesus!
Ephesus in Antiquity
Ephesus, going back to the 10th century BCE, flourished as a major port city and commercial hub in the ancient Mediterranean world. It eventually became part of the Roman Empire in 129 BCE, experiencing remarkable growth and prosperity under Roman rule. We might say that Ephesus had its golden era under the Roman Empire’s rule. The city was renowned for the Temple of Artemis, one of the Seven Wonders of the Ancient World, and its magnificent theater, which could accommodate around 25,000 spectators. You can still see the ruins of the Temple of Artemis and the grand theater while having your Ephesus tour.
Judaism in the Diaspora
By the time Ephesus became a part of the Roman Empire, the Jewish diaspora was well underway. Jews had settled in various regions including Ephesus, adapting to local cultures while preserving their religious identity. In Ephesus, Jews established a vibrant community, contributing to the city’s cosmopolitan atmosphere. They engaged in trade, crafts, and other professions, enriching the economic and cultural landscape of Ephesus. It is known that the Jewish community in Ephesus sent contribution money to the Jerusalem Temple.
Rights of the Jews of Ephesus in Roman Letters
Josephus, the Jewish historian of the 1st century, copied whole file of Roman letters and decrees about the Jews of Ephesus. Around 43 BC the Roman commander Dolabella wrote to the Ephesians that the Jews were free from military service and could keep their customs, meet together and collect money for their sacrifices. Later the city of Ephesus passed its own decree that no Jew should be hindered from keeping the Sabbath, or fined for doing so.
Under Augustus the letters go on. Marcus Agrippa wrote to Ephesus that the Jews of Asia keep the custody of the sacred money for Jerusalem, that a thief who stole it was to be handed over to them, and that nobody may call a Jew to the court on the Sabbath. Josephus even writes that the Jews of Ephesus and Ionia were called Ephesians like the people born there, by the grant of the kings who came after Alexander. For a guide this file is gold, it shows a community strong enough to get the ear of a Roman governor.
Did you see the menorahs of Ephesus? – Click to see menorah symbols in Ephesus!
Synagogues in Ephesus
Evidence of Jewish presence in Ephesus can be found in several ancient texts, including the Holy Bible. These synagogues served as not only places of worship but also as centers for communal gatherings, education, and legal matters. The architecture and inscriptions found in these synagogues reveal the unique blend of Jewish traditions with local artistic styles.
Where Was the Synagogue of Ephesus?
Nobody knows. In more than 150 years of excavations no building in Ephesus has been identified as a synagogue, although Acts and the Roman letters prove there was one.
What we have are small signs. Three menorahs are carved into the marble of the city, and the most famous one is cut into a front step of the Library of Celsus. Thousands of visitors walk past it every day, so I like to stop there and show it to my guests. A lamp with a menorah was found in the gymnasium nearby the Great Theater. The Jewish grave inscriptions of Ephesus are in Greek, and some of them say that “the Jews” will look after the tomb, which shows a community with its own officers.
”Paul entered the synagogue and spoke boldly there for three months, arguing persuasively about the kingdom of God”
ACTS 19:8
Judaism and Early Christianity
Ephesus also played a crucial role in the early spread of Christianity. The Apostle Paul’s two visits to Ephesus are well-documented in the New Testament. His interactions with the Jewish community of ancient Ephesus and his teachings in the city contributed to the growth of early Christian groups. The relationship between Judaism and emerging Christianity in Ephesus was complex, marked by both cooperation and sometimes tensions, reflecting the larger dynamics between these two faiths in the ancient world.
The Jews of Ephesus in the Book of Acts
The Book of Acts gives us the first Jews of Ephesus we know by name. Aquila and Priscilla were a Jewish couple from Pontus who made tents for a living. Paul left them in Ephesus around 52 AD, and the first believers met in their house (Acts 18:2-3, 18:19 and 1 Corinthians 16:19). Apollos was a Jew from Alexandria who spoke in the synagogue (Acts 18:24-26). I wrote about them in my articles on Aquila and Priscilla in Ephesus and Apollos in Ephesus.
Not all of the community agreed with Paul. After three months some in the synagogue spoke against him in the public, so he moved to the hall of Tyrannus (Acts 19:9). Seven sons of a Jewish chief priest called Sceva worked as exorcists in the city and tried to use the name of Jesus, which ended badly for them (Acts 19:13-16). In the riot of the silversmiths a Jew called Alexander tried to speak to the crowd, and the people shouted him down as soon as they knew he was a Jew (Acts 19:33-34). Put together, these verses show a real community with its own synagogue, craftsmen, teachers and neighbors who knew who was Jewish.
Justin Martyr’s Dialogue with Trypho in Ephesus
Justin Martyr’s Dialogue with Trypho, written around 155 to 160 AD, tells the long debate between Justin, a Christian philosopher, and Trypho, a Jewish man, and it is believed that this meeting took place in Ephesus.
Trypho tells Justin that he is a Hebrew who escaped from the war in Judea, the Bar Kokhba revolt of 132 to 136 AD, and now he spends his days in Greece, mostly in Corinth. One morning Justin was walking in the colonnades of the xystus, the covered walk of a gymnasium, when Trypho and his friends came to him. They sat down on the stone seats and talked for two days about Law of Moses, the prophets and Jesus.
The book is written by a Christian, so of course Justin wins every argument, and he is hard on the Jewish people in many pages. However, it is an important page in the story of Judaism in Ephesus. It shows us that about 80 years after Apostle Paul taught in Ephesus, Jews and Christians of the city could still sit together and argue over the same Scriptures.
Justin himself probably became a Christian in Ephesus. At the end of the book the two men part as friends. Trypho says they found more than they expected, and Justin prays for them as they leave.
Decline and Legacy
With the decline of the Roman Empire, the abandonment of Ephesus, and the rise of Christianity as the dominant religion, the Jewish community in Ephesus faced challenges. Ephesian Judaism began to fade, and Jewish presence in the city diminished over time. However, the legacy of Judaism in Ephesus lives on through archaeological discoveries (Menorahs in Ephesus) and historical records (Synagogue in Ephesus), providing valuable insights into the religious and cultural exchanges that shaped this ancient city.
The story of Judaism in Ephesus is a testament to the resilience of religious communities in the face of cultural and political changes. The Jews of Ephesus, through their interactions with diverse cultures and religions, contributed to the unique tapestry of this ancient city. Their legacy continues to inspire scholars and enthusiasts alike, offering a glimpse into the rich and complex history of religious coexistence in the ancient world. Ephesus stands as a reminder of the enduring connections that bind humanity.
Frequently Asked Questions
Why has the synagogue of Ephesus never been found?
Only a part of ancient Ephesus has been excavated, and a synagogue of that time was a plain hall, hard to recognize without an inscription. The carved menorahs, a lamp and the Jewish tombstones prove the community, but the building is still missing.
Is there a menorah at the Library of Celsus in Ephesus?
Yes. A menorah is carved on one of the front steps of the Library of Celsus, and two more are cut into the marble nearby, on the street to the Great Theater and inside the Gate of Mazeus and Mithridates.
What does Josephus say about the Jews of Ephesus?
Josephus copies Roman letters and a city decree which gave the Jews of Ephesus freedom from military service, the right to keep the Sabbath and their customs, and protection for the money they sent to Jerusalem. He also writes that they were called Ephesians like the native people.
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