The reasons why I don't think your claims are not sufficient are:
1) The dating methods are not reliable.
Please provide 1 historical scholar making the claim that we cannot date the Greek Hellenistic period properly.
We have countless documents, accounts from by Arrian, Plutarch, Diodorus Siculus, Quintus Curtius Rufus, and Justin, coins, mentions from other nations, endless amounts of ways to date the period and the religions. There is no disupte that the mystery religions pre-dated Christianity.
again, its' obvious you are just making stuff up. But the question is why bother? You know it's not true, who are you trying to fool?
2) Similarity is not a proof for copying, because people can have similar ideas without doing so. And if there is similarity, one could as well say the others copied from Jews.
The Jews had 6 centuries to let Yahweh explain Hellenistic beliefs. He didn't. He did however in the NT, after the influence of Greek religions.
Again, there is no doubt Hellenism ENDED around the first century and Christianity was the LAST mystery religion. It's also a strawman to say it's not "proof". I didn't say proof, I said it's extremely likely.
Just randomly looking up "soul" on Wiki
"In
Judaism and in some
Christian denominations, only human beings have immortal souls. Although
immortality is disputed within Judaism and the concept of
immortality was most likely influenced by
Plato.
[3] For example,
Thomas Aquinas, borrowing directly from
Aristotle's
On the Soul, attributed "soul" (
anima) to all organisms but argued that only human souls are immortal."
Hellenism transformed Judaism the same way it transformed many other religions. where is your evidence this is not true? Making stuff up just to counter the entire historical field is a huge waste of time.
w
Hellenistic religion - Beliefs, practices, and institutions
-the seasonal drama was homologized to a soteriology (salvation concept) concerning the destiny, fortune, and salvation of the individual after death.
-his led to a change from concern for a religion of national prosperity to one for individual salvation, from focus on a particular ethnic group to concern for every human. The prophet or saviour replaced the priest and king as the chief religious figure.
-his process was carried further through the identification of the experiences of the soul that was to be saved with the vicissitudes of a divine but fallen soul, which had to be redeemed by cultic activity and divine intervention. This view is illustrated in the concept of the paradoxical figure of the saved saviour,
salvator salvandus.
-Other deities, who had previously been associated with national destiny (
e.g., Zeus, Yahweh, and Isis), were raised to the status of transcendent, supreme
-The temples and cult institutions of the various Hellenistic religions were repositories of the knowledge and techniques necessary for salvation and were the agents of the public worship of a particular deity. In addition, they served an important sociological role. In the new, cosmopolitan ideology that followed Alexander’s conquests, the old nationalistic and ethnic boundaries had broken down and the problem of religious and social identity had become acute.
-Most of these groups had regular meetings for a communal meal that served the dual role of sacramenta
l participation (referring to the use of material elements believed to convey spiritual benefits among the members and with their deity)
-Hellenistic philosophy (Stoicism, Cynicism, Neo-Aristotelianism, Neo-Pythagoreanism, and Neoplatonism) provided key formulations for Jewish, Christian, and Muslim philosophy, theology, and mysticism through the 18th century
- The basic forms of worship of both the Jewish and Christian communities were heavily influenced in their formative period by Hellenistic practices, and this remains fundamentally unchanged to the present time. Finally, the central religious literature of both traditions—the Jewish Talmud (an authoritative compendium of law, lore, and interpretation), the New Testamen
t, and the later patristic literature of the early Church Fathers—are characteristic Hellenistic documents both in form and content.
-Other traditions even more radically reinterpreted the ancient figures. The cosmic or seasonal drama was interiorized to refer to the divine soul within man that must be liberated.
-Each persisted in its native land with little perceptible change save for its becoming linked to nationalistic or messianic movements (centring on a deliverer figure)
-and apocalyptic traditions (referring to a belief in the dramatic intervention of a god in human and natural events)
- Particularly noticeable was the success of a variety of prophets, magicians, and healers—
e.g., John the Baptist, Jesus, Simon Magus, Apollonius of Tyana, Alexander the Paphlagonian, and the cult of the healer Asclepius—whose preaching corresponded to the activities of various Greek and Roman philosophic missionaries
3) Oldest found is not necessary the original.
No the original is the Old Testament which has ZERO Greek Hellenism and Persian influence in the first 5 books.
We have archaeological evidence from all over Israel that the religion the majority followed was not even what's in the OT. Yahweh was usually paired with Ashera a goddess.
I think that shows one doesn't really know the teachings of Jesus that are based on the Old Testament teachings and direct continuation to it.
I am still waiting for evidence.
The scholar Mary Boyce found the Persian religion to have influenced Judaism and other religions in the following ways:
Doctrines taken from Persia into Judiasm.
fundamental doctrines became disseminated throughout the region, from Egypt to the Black Sea: namely that there is a supreme God who is the Creator; that an evil power exists which is opposed to him, and not under his control; that he has emanated many lesser divinities to help combat this power; that he has created this world for a purpose, and that in its present state it will have an end; that this end will be heralded by the coming of a cosmic Saviour, who will help to bring it about; that meantime heaven and hell exist, with an individual judgment to decide the fate of each soul at death; that at the end of time there will be a resurrection of the dead and a Last Judgment, with annihilation of the wicked; and that thereafter the kingdom of God will come upon earth, and the righteous will enter into it as into a garden (a Persian word for which is 'paradise'), and be happy there in the presence of God for ever, immortal themselves in body as well as soul. These doctrines all came to be adopted by various Jewish schools in the post-Exilic period, for the Jews were one of the peoples, it seems, most open to Zoroastrian influences - a tiny minority, holding staunchly to their own beliefs, but evidently admiring their Persian benefactors, and finding congenial elements in their faith. Worship of the one supreme God, and belief in the coming of a Messiah or Saviour, together with adherence to a way of life which combined moral and spiritual aspirations with a strict code of behaviour (including purity laws) were all matters in which Judaism and Zoroastrianism were in harmony; and it was this harmony, it seems, reinforced by the respect of a subject people for a great protective power, which allowed Zoroastrian doctrines to exert their influence. The extent of this influence is best attested, however, by Jewish writings of the Parthian period, when Christianity and the Gnostic faiths, as well as northern Buddhism, all likewise bore witness to the profound effect: which Zoroaster's teachings had had throughout the lands of the Achaernenian empire.
Zoroastrians-Their-Religious-Beliefs-and-Practices-MaryBoyce
None of this was in the OT until after the occupation. This is pretty overwhelming evidence.