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The Greeks in turn approached Augustus suggesting that they would keep all non-Greeks out of the gymnasia, if he, in turn, would abolish the privileges of the Jews.
Augustus refused and confirmed the Jewish ancestral rights, to the intense anger of the Greeks.
At first the Egyptian Jews transliterated their names into Greek, or adopted Greek names that sounded like Hebrew ones (e.g., Alcimus for Eliakim, or Jason for Joshua), but later they often adopted Greek equivalents of Hebrew names (e.g., Dositheos for Jonathan, Theodoras for Jehonathan).
Gradually Egyptian Jewry adopted any Greek name (even those of foreign gods), and among the Zeno Letters only 25% of the names are Hebrew.
They became significant in culture and literature, and by the first century Philadelphus (283–44) emancipated the Jews taken captive by his father and settled them on the land as cleruchs or in "Jew-Camps" as Jewish military units.
Documents testify to Egyptian names among the Jews, and sometimes to an ignorance of Greek (presumably these Jews spoke Egyptian).
Social & Economic Developments Most of the Jews who settled in the (a) the army, where, as other nationalities in Egypt, they were allowed to lease plots of land from the king (called cleruchies), and were granted tax reductions; (b) the police force, in which Jews reached high ranks (cf.
the Jewish district chief of police in Frey, Corpus, 2, p.
This has been disproved by papyri where it appears that only Jews or Jewish military units, who were incorporated into Macedonian units, were termed "Macedonians" (compare Tcherikover, Corpus nos. The Jews, unlike the Greeks, were not granted a (a constitution by which they had the right to observe their ancestral laws).
Individual Jews were granted citizenship occasionally by the polis or the king, or by managing to register in a gymnasium. From the papyri of Faiyum and Oxyrhynchus it seems that the majority of Jews did not use the right of recourse to Jewish courts, but attended Greek ones even in cases of marriage or divorce.