Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database



1162
Anon., Letter Of Aristeas, 126


nannow being sent to him by Eleazar undoubtedly possessed these qualities. And he frequently asserted upon oath that he would never let the men go if it were merely some private interest of his own that constituted the impelling motive-but it was for the common advantage of


Intertexts (texts cited often on the same page as the searched text):

9 results
1. Hebrew Bible, Proverbs, 28.4 (9th cent. BCE - 3rd cent. BCE)

28.4. עֹזְבֵי תוֹרָה יְהַלְלוּ רָשָׁע וְשֹׁמְרֵי תוֹרָה יִתְגָּרוּ בָם׃ 28.4. They that forsake the law praise the wicked; But such as keep the law contend with them."
2. Aristotle, Politics, 7 (4th cent. BCE - 4th cent. BCE)

3. Septuagint, 2 Maccabees, 4.36, 12.14, 14.37 (2nd cent. BCE - 2nd cent. BCE)

4.36. When the king returned from the region of Cilicia, the Jews in the city appealed to him with regard to the unreasonable murder of Onias, and the Greeks shared their hatred of the crime.' 12.14. And those who were within, relying on the strength of the walls and on their supply of provisions, behaved most insolently toward Judas and his men, railing at them and even blaspheming and saying unholy things.' 14.37. A certain Razis, one of the elders of Jerusalem, was denounced to Nicanor as a man who loved his fellow citizens and was very well thought of and for his good will was called father of the Jews.'
4. Septuagint, Wisdom of Solomon, 10-19, 2-9, 1 (2nd cent. BCE - 1st cent. BCE)

5. Septuagint, 3 Maccabees, 1.22 (2nd cent. BCE - 2nd cent. BCE)

1.22. In addition, the bolder of the citizens would not tolerate the completion of his plans or the fulfillment of his intended purpose.
6. Philo of Alexandria, On The Embassy To Gaius, 211 (1st cent. BCE - missingth cent. CE)

211. and secondly, as they continually behold the visible shapes and forms of them, they admire and venerate them in their minds and they admit such foreigners as are disposed to honour and worship them, to do so no less than their own native fellow citizens. But all who attempt to violate their laws, or to turn them into ridicule, they detest as their bitterest enemies, and they look upon each separate one of the commandments with such awe and reverence that, whether one ought to call it the invariable good fortune or the happiness of the nation, they have never been guilty of the violation of even the most insignificant of them;
7. Josephus Flavius, Jewish Antiquities, 12.43-12.44, 12.157-12.158 (1st cent. CE - 1st cent. CE)

12.43. When Onias the high priest was dead, his son Simon became his successor. He was called Simon the Just because of both his piety towards God, and his kind disposition to those of his own nation. 12.43. o being not able to fly, but encompassed round about with enemies, he stood still, and he and those that were with him fought; and when he had slain a great many of those that came against him, he at last was himself wounded, and fell and gave up the ghost, and died in a way like to his former famous actions. 12.44. When he was dead, and had left a young son, who was called Onias, Simon’s brother Eleazar, of whom we are speaking, took the high priesthood; and he it was to whom Ptolemy wrote, and that in the manner following: 12.157. for after Eleazar’s death, his uncle Manasseh took the priesthood, and after he had ended his life, Onias received that dignity. He was the son of Simon, who was called The Just: 12.158. which Simon was the brother of Eleazar, as I said before. This Onias was one of a little soul, and a great lover of money; and for that reason, because he did not pay that tax of twenty talents of silver, which his forefathers paid to these things out of their own estates, he provoked king Ptolemy Euergetes to anger, who was the father of Philopater.
8. Josephus Flavius, Against Apion, 1.217-1.218, 2.45-2.47 (1st cent. CE - 1st cent. CE)

1.217. It is true, many of the men before mentioned have made great mistakes about the true accounts of our nation in the earliest times, because they had not perused our sacred books; yet have they all of them afforded their testimony to our antiquity, concerning which I am now treating. 2.45. And for his successor Ptolemy, who was called Philadelphus, he did not only set all those of our nation free, who were captives under him, but did frequently give money [for their ransom]; and, what was his greatest work of all, he had a great desire of knowing our laws, and of obtaining the books of our sacred scriptures: 2.46. accordingly he desired that such men might be sent him as might interpret our law to him; and in order to have them well compiled, he committed that care to no ordinary persons, but ordained that Demetrius Phalereus, and Andreas, and Aristeas; the first, Demetrius, the most learned person of his age 2.47. and the others, such as were intrusted with the guard of his body, should take the care of this matter: nor would he certainly have been so desirous of learning our law and the philosophy of our nation had he despised the men that made use of it, or had he not indeed had them in great admiration. /p
9. Anon., Letter of Aristeas, 100-125, 127-129, 13, 130-172, 174, 187-292, 3, 301-311, 320, 33, 35-36, 41, 44, 50, 82-99, 1

1. Since I have collected Material for a memorable history of my visit to Eleazar the High priest of the Jews, and because you, Philocrates, as you lose no opportunity of reminding me, have set great store upon receiving an account of the motives and object of my mission, I have attempted to draw up a clear exposition of the matter for you, for I perceive that you possess a natural love of learning


Subjects of this text:

subject book bibliographic info
(great) library of alexandria Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 59
alexandria Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 144
antioch(enes) in jerusalem Schwartz (2008), 2 Maccabees, 51
aristeas,letter of Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 144
aristobulus (= aristobulos) Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 144
author,of 2 maccabees,sitz im leben Schwartz (2008), 2 Maccabees, 51
ben sira Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 144
bible,books Veltri (2006), Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions. 40
city of alexandria,city walls Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 60
city of alexandria,island of pharos Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 59
culture,hellenistic Veltri (2006), Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions. 40
demetrius of phalerum Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 59
diasporan historiography Schwartz (2008), 2 Maccabees, 51
eleazar (high priest in letter of aristeas) Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 144
hellenization,institutionalized Schwartz (2008), 2 Maccabees, 51
high priest/high priesthood Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 86
house of onias (beth ḥonio) Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 86
israel,biblical,people Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 144
jerusalem,as imagined in the letter of aristeas Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 60
jerusalem,as polis Schwartz (2008), 2 Maccabees, 51
jerusalem,temple Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 60
jews in alexandria,jewish district/delta quarter Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 59
kaspin Schwartz (2008), 2 Maccabees, 51
laws,jewish,compared to laws of cities Schwartz (2008), 2 Maccabees, 51
letter of aristeas,eleazar Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 60
letter of aristeas Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 86
manliness Schwartz (2008), 2 Maccabees, 51
moses,as lawgiver Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 144
moses Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 144
motifs (thematic),jerusalem as greek polis Schwartz (2008), 2 Maccabees, 51
motifs (thematic),prominence of the city Schwartz (2008), 2 Maccabees, 51
name/named/unnamed Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 86
oniad authorship,genealogy (high priestly succession) Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 86
onias iii Schwartz (2008), 2 Maccabees, 51
onias temple,identity of builder Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 86
philo of alexandria Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 144
philomatheis Veltri (2006), Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions. 40
politai Schwartz (2008), 2 Maccabees, 51
priest / priestly' Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 86
prologue (to ben sira) Veltri (2006), Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions. 40
provence,proverbs,book of Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 144
ptolemy i Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 55, 59
ptolemy ii Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 55, 59
revelation Veltri (2006), Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions. 40
septuagint (lxx) Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 144
simon the just (identity) Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 86
solomon Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 144
style,linguistic and literary,rare words Schwartz (2008), 2 Maccabees, 51
urbanity Schwartz (2008), 2 Maccabees, 51
wisdom Veltri (2006), Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions. 40
wisdom of solomon Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 144