By the time of Jesus, all Judaism was Hellenistic Judaism. Martin Hengel's dictum, articulated in his massive book Judaism and Hellenism and elaborated upon in follow-up projects, has been enormously influential. His review of evidence from the Persian through the early rabbinic periods demonstrated that Hellenistic influence was felt in many spheres of Jewish life in Palestine: linguistic, literary, educational, architectural, religious, philosophical, artistic, political, economic, and military. Collectively a tour de force, his works exposed the problematic nature of sharp differentiations between Judaism in the Mediterranean Diaspora and Judaism in Palestine. Hengel argued that any use of the phrase “Hellenistic Judaism” that excludes Palestinian Judaism is inappropriate, and any effort to portray Palestinian Judaism as more “orthodox” than Diaspora Judaism on the basis of its supposedly lesser Hellenization is doomed to failure. Hengel has had his critics, but his main point is rightly accepted as conventional wisdom in most sectors of New Testament scholarship: Palestinian Judaism must be understood as a part of, not apart from, Hellenistic Judaism.

Judaism in Galilee was no exception. It, too, felt the impact of Greek culture, and no one can any longer imagine Jesus living, as it were, on an isolated and untouched island of Semitic culture in a sea of Hellenism. Like the rest of Palestine, it came under the influence of yet another empire's culture when it fell into the orbit of Rome, a point that Hengel and others also correctly made.