Tiresias: The Ancient Mediterranean Religions Source Database

1162

Anon., Letter Of Aristeas, 15

nan our deeds to give the lie to our words. Since the law which we wish not only to transcribe but also to translate belongs to the whole Jewish race, what justification shall we be able to find for our embassy while such vast numbers of them remain in a state of slavery in your kingdom? In the perfection and wealth of your clemency release those who are held in such miserable bondage, since as I have been at pains to discover, the God who gave them their law is the God who maintains your kingdom. They worship the same God - the Lord and Creator of the Universe, as all other men, as we ourselves, O king, though we call him by different names, such as Zeus or

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1. Hebrew Bible, Exodus, 1.11, 24.9 (9th cent. BCE - 3rd cent. BCE) 1.11. וַיָּשִׂימוּ עָלָיו שָׂרֵי מִסִּים לְמַעַן עַנֹּתוֹ בְּסִבְלֹתָם וַיִּבֶן עָרֵי מִסְכְּנוֹת לְפַרְעֹה אֶת־פִּתֹם וְאֶת־רַעַמְסֵס׃ 24.9. וַיַּעַל מֹשֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל׃ 1.11. Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh store-cities, Pithom and Raamses." 24.9. Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel;"
2. Hebrew Bible, Genesis, 41.45-41.46, 41.50, 46.20 (9th cent. BCE - 3rd cent. BCE) 41.45. וַיִּקְרָא פַרְעֹה שֵׁם־יוֹסֵף צָפְנַת פַּעְנֵחַ וַיִּתֶּן־לוֹ אֶת־אָסְנַת בַּת־פּוֹטִי פֶרַע כֹּהֵן אֹן לְאִשָּׁה וַיֵּצֵא יוֹסֵף עַל־אֶרֶץ מִצְרָיִם׃ 41.46. וְיוֹסֵף בֶּן־שְׁלֹשִׁים שָׁנָה בְּעָמְדוֹ לִפְנֵי פַּרְעֹה מֶלֶךְ־מִצְרָיִם וַיֵּצֵא יוֹסֵף מִלִּפְנֵי פַרְעֹה וַיַּעְבֹר בְּכָל־אֶרֶץ מִצְרָיִם׃ 41.45. And Pharaoh called Joseph’s name Zaphenath-paneah; and he gave him to wife Asenath the daughter of Poti-phera priest of On. And Joseph went out over the land of Egypt.—" 41.46. And Joseph was thirty years old when he stood before Pharaoh king of Egypt.—And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt." 41.50. And unto Joseph were born two sons before the year of famine came, whom Asenath the daughter of Poti-phera priest of On bore unto him." 46.20. And unto Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath the daughter of Poti-phera priest of On bore unto him."
3. Hebrew Bible, Job, 42.17 (9th cent. BCE - 3rd cent. BCE) 42.17. וַיָּמָת אִיּוֹב זָקֵן וּשְׂבַע יָמִים׃ 42.17. So Job died, being old and full of days."
4. Hebrew Bible, Numbers, 13.26-13.27, 14.7-14.8 (9th cent. BCE - 3rd cent. BCE) 13.26. וַיֵּלְכוּ וַיָּבֹאוּ אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן וְאֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל אֶל־מִדְבַּר פָּארָן קָדֵשָׁה וַיָּשִׁיבוּ אוֹתָם דָּבָר וְאֶת־כָּל־הָעֵדָה וַיַּרְאוּם אֶת־פְּרִי הָאָרֶץ׃ 14.7. וַיֹּאמְרוּ אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל לֵאמֹר הָאָרֶץ אֲשֶׁר עָבַרְנוּ בָהּ לָתוּר אֹתָהּ טוֹבָה הָאָרֶץ מְאֹד מְאֹד׃ 14.8. אִם־חָפֵץ בָּנוּ יְהוָה וְהֵבִיא אֹתָנוּ אֶל־הָאָרֶץ הַזֹּאת וּנְתָנָהּ לָנוּ אֶרֶץ אֲשֶׁר־הִוא זָבַת חָלָב וּדְבָשׁ׃ 13.26. And they went and came to Moses, and to Aaron, and to all the congregation of the children of Israel, unto the wilderness of Paran, to Kadesh; and brought back word unto them, and unto all the congregation, and showed them the fruit of the land." 14.7. And they spoke unto all the congregation of the children of Israel, saying: ‘The land, which we passed through to spy it out, is an exceeding good land." 14.8. If the LORD delight in us, then He will bring us into this land, and give it unto us—a land which floweth with milk and honey."
5. Hebrew Bible, 2 Kings, 18.26 (8th cent. BCE - 5th cent. BCE) 18.26. וַיֹּאמֶר אֶלְיָקִים בֶּן־חִלְקִיָּהוּ וְשֶׁבְנָה וְיוֹאָח אֶל־רַב־שָׁקֵה דַּבֶּר־נָא אֶל־עֲבָדֶיךָ אֲרָמִית כִּי שֹׁמְעִים אֲנָחְנוּ וְאַל־תְּדַבֵּר עִמָּנוּ יְהוּדִית בְּאָזְנֵי הָעָם אֲשֶׁר עַל־הַחֹמָה׃ 18.26. Then said Eliakim the son of Hilkiah, and Shebnah, and Joah, unto Rab-shakeh: ‘Speak, I pray thee, to thy servants in the Aramean language; for we understand it; and speak not with us in the Jews’language, in the ears of the people that are on the wall.’"
6. Hebrew Bible, Isaiah, 19.18, 36.11 (8th cent. BCE - 5th cent. BCE) 19.18. בַּיּוֹם הַהוּא יִהְיוּ חָמֵשׁ עָרִים בְּאֶרֶץ מִצְרַיִם מְדַבְּרוֹת שְׂפַת כְּנַעַן וְנִשְׁבָּעוֹת לַיהוָה צְבָאוֹת עִיר הַהֶרֶס יֵאָמֵר לְאֶחָת׃ 36.11. וַיֹּאמֶר אֶלְיָקִים וְשֶׁבְנָא וְיוֹאָח אֶל־רַב־שָׁקֵה דַּבֶּר־נָא אֶל־עֲבָדֶיךָ אֲרָמִית כִּי שֹׁמְעִים אֲנָחְנוּ וְאַל־תְּדַבֵּר אֵלֵינוּ יְהוּדִית בְּאָזְנֵי הָעָם אֲשֶׁר עַל־הַחוֹמָה׃ 19.18. In that day there shall be five cities in the land of Egypt that speak the language of Canaan, and swear to the LORD of hosts; one shall be called The city of destruction." 36.11. Then said Eliakim and Shebna and Joah unto Rab-shakeh: ‘Speak, I pray thee, unto thy servants in the Aramean language, for we understand it; and speak not to us in the Jews’language, in the ears of the people that are on the wall.’"
7. Hebrew Bible, Jeremiah, 43.13 (8th cent. BCE - 5th cent. BCE) 43.13. וְשִׁבַּר אֶת־מַצְּבוֹת בֵּית שֶׁמֶשׁ אֲשֶׁר בְּאֶרֶץ מִצְרָיִם וְאֶת־בָּתֵּי אֱלֹהֵי־מִצְרַיִם יִשְׂרֹף בָּאֵשׁ׃ 43.13. He shall also break the pillars of Beth-shemesh, that is in the land of Egypt; and the houses of the gods of Egypt shall he burn with fire.’"
8. Homer, Iliad, 2.867-2.868 (8th cent. BCE - 7th cent. BCE) 2.867. /the two sons of TaIaemenes, whose mother was the nymph of the Gygaean lake; and they led the Maeonians, whose birth was beneath Tmolas.And Nastes again led the Carians, uncouth of speech, who held Miletus and the mountain of Phthires, dense with its leafage, and the streams of Maeander, and the steep crests of Mycale. 2.868. /the two sons of TaIaemenes, whose mother was the nymph of the Gygaean lake; and they led the Maeonians, whose birth was beneath Tmolas.And Nastes again led the Carians, uncouth of speech, who held Miletus and the mountain of Phthires, dense with its leafage, and the streams of Maeander, and the steep crests of Mycale.
9. Hebrew Bible, Ezekiel, 30.17 (6th cent. BCE - 5th cent. BCE) 30.17. בַּחוּרֵי אָוֶן וּפִי־בֶסֶת בַּחֶרֶב יִפֹּלוּ וְהֵנָּה בַּשְּׁבִי תֵלַכְנָה׃ 30.17. The young men of Aven and of Pi-beseth shall fall by the sword; And these cities shall go into captivity."
10. Herodotus, Histories, 2.152, 2.161 (5th cent. BCE - 5th cent. BCE) 2.152. This Psammetichus had formerly been in exile in Syria, where he had fled from Sabacos the Ethiopian, who killed his father Necos; then, when the Ethiopian departed because of what he saw in a dream, the Egyptians of the district of Saïs brought him back from Syria . ,Psammetichus was king for the second time when he found himself driven away into the marshes by the eleven kings because of the helmet. ,Believing, therefore, that he had been abused by them, he meant to be avenged on those who had expelled him. He sent to inquire in the town of Buto, where the most infallible oracle in Egypt is; the oracle answered that he would have vengeance when he saw men of bronze coming from the sea. ,Psammetichus did not in the least believe that men of bronze would come to aid him. But after a short time, Ionians and Carians, voyaging for plunder, were forced to put in on the coast of Egypt, where they disembarked in their armor of bronze; and an Egyptian came into the marsh country and brought news to Psammetichus (for he had never before seen armored men) that men of bronze had come from the sea and were foraging in the plain. ,Psammetichus saw in this the fulfillment of the oracle; he made friends with the Ionians and Carians, and promised them great rewards if they would join him and, having won them over, deposed the eleven kings with these allies and those Egyptians who volunteered. 2.161. Psammis reigned over Egypt for only six years; he invaded Ethiopia, and immediately thereafter died, and Apries the son of Psammis reigned in his place. ,He was more fortunate than any former king (except his great-grandfather Psammetichus) during his rule of twenty-five years, during which he sent an army against Sidon and fought at sea with the king of Tyre . ,But when it was fated that evil should overtake him, the cause of it was something that I will now deal with briefly, and at greater length in the Libyan part of this history. ,Apries sent a great force against Cyrene and suffered a great defeat. The Egyptians blamed him for this and rebelled against him; for they thought that Apries had knowingly sent his men to their doom, so that after their perishing in this way he might be the more secure in his rule over the rest of the Egyptians. Bitterly angered by this, those who returned home and the friends of the slain openly revolted.
11. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE) 396a. Zena ( Ζῆνα ), and others Dia ( Δία ); but the two in combination express the nature of the god, which is just what we said a name should be able to do. For certainly no one is so much the author of life ( ζῆν ) for us and all others as the ruler and king of all.
12. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
13. Aristotle, Athenian Constitution, 16 (4th cent. BCE - 4th cent. BCE)
14. Aristotle, Politics, 7 (4th cent. BCE - 4th cent. BCE)
15. Theocritus, Idylls, 22, 15 (4th cent. BCE - 3rd cent. BCE)
16. Hebrew Bible, Daniel, 2.4 (2nd cent. BCE - 2nd cent. BCE) 2.4. וּמַלְכוּ רביעיה [רְבִיעָאָה] תֶּהֱוֵא תַקִּיפָה כְּפַרְזְלָא כָּל־קֳבֵל דִּי פַרְזְלָא מְהַדֵּק וְחָשֵׁל כֹּלָּא וּכְפַרְזְלָא דִּי־מְרָעַע כָּל־אִלֵּין תַּדִּק וְתֵרֹעַ׃ 2.4. וַיְדַבְּרוּ הַכַּשְׂדִּים לַמֶּלֶךְ אֲרָמִית מַלְכָּא לְעָלְמִין חֱיִי אֱמַר חֶלְמָא לעבדיך [לְעַבְדָךְ] וּפִשְׁרָא נְחַוֵּא׃ 2.4. Then spoke the Chaldeans to the king in Aramaic: ‘O king, live for ever! tell thy servants the dream, and we will declare the interpretation.’"
17. Septuagint, 2 Maccabees, 15.36 (2nd cent. BCE - 2nd cent. BCE) 15.36. And they all decreed by public vote never to let this day go unobserved, but to celebrate the thirteenth day of the twelfth month -- which is called Adar in the Syrian language -- the day before Mordecai's day.'
18. Septuagint, Ecclesiasticus (Siracides), None (2nd cent. BCE - 2nd cent. BCE)
19. Septuagint, 3 Maccabees, 6 (2nd cent. BCE - 2nd cent. BCE)
20. Diodorus Siculus, Historical Library, 1.13-1.16, 1.14.1 (1st cent. BCE - 1st cent. BCE) 1.13. 1.  And besides these there are other gods, they say, who were terrestrial, having once been mortals, but who, by reason of their sagacity and the good services which they rendered to all men, attained immortality, some of them having even been kings in Egypt.,2.  Their names, when translated, are in some cases the same as those of the celestial gods, while others have a distinct appellation, such as Helius, Cronus, and Rhea, and also the Zeus who is called Ammon by some, and besides these Hera and Hephaestus, also Hestia, and, finally, Hermes. Helius was the first king of the Egyptians, his name being the same as that of the heavenly star.,3.  Some of the priests, however, say that Hephaestus was their first king, since he was the discoverer of fire and received the rule because of this service to mankind; for once, when a tree on the mountains had been struck by lightning and the forest near by was ablaze, Hephaestus went up to it, for it was winter-time, and greatly enjoyed the heat; as the fire died down he kept adding fuel to it, and while keeping the fire going in this way he invited the rest of mankind to enjoy the advantage which came from it.,4.  Then Cronus became the ruler, and upon marrying his sister Rhea he begat Osiris and Isis, according to some writers of mythology, but, according to the majority, Zeus and Hera, whose high achievements gave them dominion over the entire universe. From these last were sprung five gods, one born on each of the five days which the Egyptians intercalate; the names of these children were Osiris and Isis, and also Typhon, Apollo, and Aphroditê;,5.  and Osiris when translated is Dionysus, and Isis is more similar to Demeter than to any other goddess; and after Osiris married Isis and succeeded to the kingship he did many things of service to the social life of man. 1.14. 1.  Osiris was the first, they record, to make mankind give up cannibalism; for after Isis had discovered the fruit of both wheat and barley which grew wild over the land along with the other plants but was still unknown to man, and Osiris had also devised the cultivation of these fruits, all men were glad to change their food, both because of the pleasing nature of the newly-discovered grains and because it seemed to their advantage to refrain from their butchery of one another.,2.  As proof of the discovery of these fruits they offer the following ancient custom which they still observe: Even yet at harvest time the people make a dedication of the first heads of the grain to be cut, and standing beside the sheaf beat themselves and call upon Isis, by this act rendering honour to the goddess for the fruits which she discovered, at the season when she first did this.,3.  Moreover in some cities, during the Festival of Isis as well, stalks of wheat and barley are carried among the other objects in the procession, as a memorial of what the goddess so ingeniously discovered at the beginning. Isis also established laws, they say, in accordance with which the people regularly dispense justice to one another and are led to refrain through fear of punishment from illegal violence and insolence;,4.  and it is for this reason also that the early Greeks gave Demeter the name Thesmophorus, acknowledging in this way that she had first established their laws. 1.14.1.  Osiris was the first, they record, to make mankind give up cannibalism; for after Isis had discovered the fruit of both wheat and barley which grew wild over the land along with the other plants but was still unknown to man, and Osiris had also devised the cultivation of these fruits, all men were glad to change their food, both because of the pleasing nature of the newly-discovered grains and because it seemed to their advantage to refrain from their butchery of one another. 1.15. 1.  Osiris, they say, founded in the Egyptian Thebaid a city with a hundred gates, which the men of his day named after his mother, though later generations called it Diospolis, and some named it Thebes.,2.  There is no agreement, however, as to when this city was founded, not only among the historians, but even among the priests of Egypt themselves; for many writers say that Thebes was not founded by Osiris, but many years later by a certain king of whom we shall give a detailed account in connection with his period.,3.  Osiris, they add, also built a temple to his parents, Zeus and Hera, which was famous both for its size and its costliness in general, and two golden chapels to Zeus, the larger one to him as god of heaven, the smaller one to him as former king and father of the Egyptians, in which rôle he is called by some Ammon.,4.  He also made golden chapels for the rest of the gods mentioned above, allotting honours to each of them and appointing priests to have charge over these. Special esteem at the court of Osiris and Isis was also accorded to those who should invent any of the arts or devise any useful process;,5.  consequently, since copper and gold mines had been discovered in the Thebaid, they fashioned implements with which they killed the wild beasts and worked the soil, and thus in eager rivalry brought the country under cultivation, and they made images of the gods and magnificent golden chapels for their worship.,6.  Osiris, they say, was also interested in agriculture and was reared in Nysa, a city of Arabia Felix near Egypt, being a son of Zeus; and the name which he bears among the Greeks is derived both from his father and from the birthplace, since he is called Dionysus.,7.  Mention is also made of Nysa by the poet in his Hymns, to the effect that it was in the vicinity of Egypt, when he says: There is a certain Nysa, mountain high, With forests thick, in Phoenicê afar, Close to Aegyptus' streams.,8.  And the discovery of the vine, they say, was made by him near Nysa, and that, having further devised the proper treatment of its fruit, he was the first to drink wine and taught mankind at large the culture of the vine and the use of wine, as well as the way to harvest the grape and to store wine.,9.  The one most highly honoured by him was Hermes, who was endowed with unusual ingenuity for devising things capable of improving the social life of man. 1.16. 1.  It was by Hermes, for instance, according to them, that the common language of mankind was first further articulated, and that many objects which were still nameless received an appellation, that the alphabet was invented, and that ordices regarding the honours and offerings due to the gods were duly established; he was the first also to observe the orderly arrangement of the stars and the harmony of the musical sounds and their nature, to establish a wrestling school, and to give thought to the rhythmical movement of the human body and its proper development. He also made a lyre and gave it three strings, imitating the seasons of the year; for he adopted three tones, a high, a low, and a medium; the high from the summer, the low from the winter, and the medium from the spring.,2.  The Greeks also were taught by him how to expound (hermeneia) their thoughts, and it was for this reason that he was given the name Hermes. In a word, Osiris, taking him for his priestly scribe, communicated with him on every matter and used his counsel above that of all others. The olive tree also, they claim, was his discovery, not Athena's, as the Greeks say.
21. Philo of Alexandria, On The Life of Abraham, 67 (1st cent. BCE - 1st cent. CE) 67. Therefore giving no consideration to anything whatever, neither to the men of his tribe, nor to those of his borough, nor to his fellow disciples, nor to his companions, nor those of his blood as sprung from the same father or the same mother, nor to his country, nor to his ancient habits, nor to the customs in which he had been brought up, nor to his mode of life and his mates, every one of which things has a seductive and almost irresistible attraction and power, he departed as speedily as possible, yielding to a free and unrestrained impulse, and first of all he quitted the land of the Chaldaeans, a prosperous district, and one which was greatly flourishing at that period, and went into the land of Charran, and from that, after no very distant interval, he departed to another place, which we will speak of hereafter, when we have first discussed the country of Charran. XV.
22. Philo of Alexandria, On The Preliminary Studies, 166 (1st cent. BCE - 1st cent. CE) 166. And the cause of this is not merely labour, but also the sweetness with which it is combined; for the scripture says, "And the water was made sweet." But sweet and pleasant labour is called by another name, fondness for labour; for that which is sweet in labour is the love of, and desire for, and admiration of, and friendship for, what is honourable.
23. Philo of Alexandria, On Drunkenness, 21 (1st cent. BCE - 1st cent. CE) 21. therefore, the contributions for the most excellent object are the desire of virtue, the imitation of good men, continued care, laborious practice, incessant and unwearied labours; the contributions for the opposite object are relaxation, indifference, luxury, effeminacy, and a complete desertion of what is right.
24. Philo of Alexandria, On The Life of Joseph, 37 (1st cent. BCE - 1st cent. CE) 37. This is enough to say on this part of the subject. Accordingly, the young man, having been conducted into Egypt, and there, as has already been stated, having become the slave of a eunuch, gave in a few days such proofs of virtue and excellence of disposition, that he had authority over his fellow servants given to him, and the management of the whole household committed to his charge; for already his master had learnt by many circumstances to perceive that his servant in all his words and in all his actions was under the immediate direction of divine providence.
25. Philo of Alexandria, On The Migration of Abraham, 177 (1st cent. BCE - 1st cent. CE) 177. Now it is not probable that any one of those persons who are acquainted with the law are ignorant that Abraham had previously migrated from Chaldaea when he came to live in Charran. But after his father died he then departed from this land of Chaldaea, so that he has now migrated from two different places.
26. Philo of Alexandria, On The Creation of The World, 4 (1st cent. BCE - 1st cent. CE) 4. Accordingly no one, whether poet or historian, could ever give expression in an adequate manner to the beauty of his ideas respecting the creation of the world; for they surpass all the power of language, and amaze our hearing, being too great and venerable to be adapted to the sense of any created being.
27. Philo of Alexandria, On Curses, 44 (1st cent. BCE - 1st cent. CE) 44. Having, therefore, thus distinguished the indications intended to be afforded by the name of Enoch, let us now proceed in regular order to the name of Methuselah; and this name is interpreted, a sending forth of death. Now there are two meanings contained in this word; one, that according to which death is sent to any one, and the other, that according to which it is sent away from any one. He, therefore, to whom it is sent, immediately dies, but he, from whom it is sent, lives and survives.
28. Philo of Alexandria, On The Special Laws, 1.142 (1st cent. BCE - 1st cent. CE) 1.142. from all which circumstances it is plain that the law invests the priests with the dignity and honour that belongs to kings; since he commands contributions from every description of possession to be given to them as to rulers;
29. Philo of Alexandria, On The Virtues, 212 (1st cent. BCE - 1st cent. CE) 212. The most ancient person of the Jewish nation was a Chaldaean by birth, born of a father who was very skilful in astronomy, and famous among those men who pass their lives in the study of mathematics, who look upon the stars as gods, and worship the whole heaven and the whole world; thinking, that from them do all good and all evil proceed, to every individual among men; as they do not conceive that there is any cause whatever, except such as are included among the objects of the outward senses.
30. Philo of Alexandria, On The Life of Moses, 1.5, 1.15-1.16, 1.105, 1.132, 2.2, 2.5, 2.25-2.44, 2.47, 2.51, 2.290 (1st cent. BCE - 1st cent. CE) 1.5. And I will begin first with that with which it is necessary to begin. Moses was by birth a Hebrew, but he was born, and brought up, and educated in Egypt, his ancestors having migrated into Egypt with all their families on account of the long famine which oppressed Babylon and all the adjacent countries; for they were in search of food, and Egypt was a champaign country blessed with a rich soil, and very productive of every thing which the nature of man requires, and especially of corn and wheat 1.15. Then, after she had surveyed him from head to foot, and admired his elegant form and healthy vigorous appearance, and saw that he was crying, she had compassion on him, her soul being already moved within her by maternal feelings of affection as if he had been her own child. And when she knew that the infant belonged to one of the Hebrews who was afraid because of the commandment of the king, she herself conceived the idea of rearing him up, and took counsel with herself on the subject, thinking that it was not safe to bring him at once into the palace; 1.16. and while she was still hesitating, the sister of the infant, who was still looking out, conjecturing her hesitation from what she beheld, ran up and asked her whether she would like that the child should be brought up at the breast by some one of the Hebrew women who had been lately delivered; 1.105. Again, therefore, they have recourse to the same means of escape by entreating Moses, and the king now promised to permit the Hebrews to depart, and they propitiated God with prayers. And when God consented, some of the frogs at once returned into the river, and there were also heaps of those which died in the roads, and the people also brought loads of them out of their houses, on account of the intolerable stench which proceeded from them, and the smell from their dead carcases, in such numbers, went up to heaven, especially as frogs, even while alive, cause great annoyance to the outward senses. 1.132. But at this time its attack was prompted by God, so that its treachery and hostility were redoubled, since it not only displayed all its own natural covetousness, but also all that eagerness which it derived from the divine providence which went it forth, and armed it and excited it to acts of valour against the natives. 2.2. For some persons say, and not without some reason and propriety, that this is the only way by which cities can be expected to advance in improvement, if either the kings cultivate philosophy, or if philosophers exercise the kingly power. But Moses will be seen not only to have displayed all these powers--I mean the genius of the philosopher and of the king--in an extraordinary degree at the same time, but three other powers likewise, one of which is conversant about legislation, the second about the way of discharging the duties of high priest, and the last about the prophetic office; 2.5. But a king and a lawgiver ought to pay attention not only to human things, but also to divine ones, for the affairs of neither kings nor subjects go on well except by the intervention of divine providence; on which account it was necessary that such a man as Moses should enjoy the first priesthood, in order that he might with perfectly conducted sacrifices, and with a perfect knowledge of the proper way to serve God, entreat for a deliverance from evil and for a participation in good, both for himself and for the people whom he was governing, from the merciful God who listens favourably to prayers. 2.25. And that beauty and dignity of the legislation of Moses is honoured not among the Jews only, but also by all other nations, is plain, both from what has been already said and from what I am about to state. 2.26. In olden time the laws were written in the Chaldaean language, and for a long time they remained in the same condition as at first, not changing their language as long as their beauty had not made them known to other nations; 2.27. but when, from the daily and uninterrupted respect shown to them by those to whom they had been given, and from their ceaseless observance of their ordices, other nations also obtained an understanding of them, their reputation spread over all lands; for what was really good, even though it may through envy be overshadowed for a short time, still in time shines again through the intrinsic excellence of its nature. Some persons, thinking it a scandalous thing that these laws should only be known among one half portion of the human race, namely, among the barbarians, and that the Greek nation should be wholly and entirely ignorant of them, turned their attention to their translation. 2.28. And since this undertaking was an important one, tending to the general advantage, not only of private persons, but also of rulers, of whom the number was not great, it was entrusted to kings and to the most illustrious of all kings. 2.29. Ptolemy, surnamed Philadelphus, was the third in succession after Alexander, the monarch who subdued Egypt; and he was, in all virtues which can be displayed in government, the most excellent sovereign, not only of all those of his time, but of all that ever lived; so that even now, after the lapse of so many generations, his fame is still celebrated, as having left many instances and monuments of his magimity in the cities and districts of his kingdom, so that even now it is come to be a sort of proverbial expression to call excessive magnificence, and zeal, for honour and splendour in preparation, Philadelphian, from his name; 2.30. and, in a word, the whole family of the Ptolemies was exceedingly eminent and conspicuous above all other royal families, and among the Ptolemies, Philadelphus was the most illustrious; for all the rest put together scarcely did as many glorious and praiseworthy actions as this one king did by himself, being, as it were, the leader of the herd, and in a manner the head of all the kings. 2.31. He, then, being a sovereign of this character, and having conceived a great admiration for and love of the legislation of Moses, conceived the idea of having our laws translated into the Greek language; and immediately he sent out ambassadors to the high-priest and king of Judea, for they were the same person. 2.32. And having explained his wishes, and having requested him to pick him out a number of men, of perfect fitness for the task, who should translate the law, the high-priest, as was natural, being greatly pleased, and thinking that the king had only felt the inclination to undertake a work of such a character from having been influenced by the providence of God, considered, and with great care selected the most respectable of the Hebrews whom he had about him, who in addition to their knowledge of their national scriptures, had also been well instructed in Grecian literature, and cheerfully sent them. 2.33. And when they arrived at the king's court they were hospitably received by the king; and while they feasted, they in return feasted their entertainer with witty and virtuous conversation; for he made experiment of the wisdom of each individual among them, putting to them a succession of new and extraordinary questions; and they, since the time did not allow of their being prolix in their answers, replied with great propriety and fidelity as if they were delivering apophthegms which they had already prepared. 2.34. So when they had won his approval, they immediately began to fulfil the objects for which that honourable embassy had been sent; and considering among themselves how important the affair was, to translate laws which had been divinely given by direct inspiration, since they were not able either to take away anything, or to add anything, or to alter anything, but were bound to preserve the original form and character of the whole composition, they looked out for the most completely purified place of all the spots on the outside of the city. For the places within the walls, as being filled with all kinds of animals, were held in suspicion by them by reason of the diseases and deaths of some, and the accursed actions of those who were in health. 2.35. The island of Pharos lies in front of Alexandria, the neck of which runs out like a sort of tongue towards the city, being surrounded with water of no great depth, but chiefly with shoals and shallow water, so that the great noise and roaring from the beating of the waves is kept at a considerable distance, and so mitigated. 2.36. They judged this place to be the most suitable of all the spots in the neighbourhood for them to enjoy quiet and tranquillity in, so that they might associate with the laws alone in their minds; and there they remained, and having taken the sacred scriptures, they lifted up them and their hands also to heaven, entreating of God that they might not fail in their object. And he assented to their prayers, that the greater part, or indeed the universal race of mankind might be benefited, by using these philosophical and entirely beautiful commandments for the correction of their lives. 2.37. Therefore, being settled in a secret place, and nothing even being present with them except the elements of nature, the earth, the water, the air, and the heaven, concerning the creation of which they were going in the first place to explain the sacred account; for the account of the creation of the world is the beginning of the law; they, like men inspired, prophesied, not one saying one thing and another another, but every one of them employed the self-same nouns and verbs, as if some unseen prompter had suggested all their language to them. 2.38. And yet who is there who does not know that every language, and the Greek language above all others, is rich in a variety of words, and that it is possible to vary a sentence and to paraphrase the same idea, so as to set it forth in a great variety of manners, adapting many different forms of expression to it at different times. But this, they say, did not happen at all in the case of this translation of the law, but that, in every case, exactly corresponding Greek words were employed to translate literally the appropriate Chaldaic words, being adapted with exceeding propriety to the matters which were to be explained; 2.39. for just as I suppose the things which are proved in geometry and logic do not admit any variety of explanation, but the proposition which was set forth from the beginning remains unaltered, in like manner I conceive did these men find words precisely and literally corresponding to the things, which words were alone, or in the greatest possible degree, destined to explain with clearness and force the matters which it was desired to reveal. 2.40. And there is a very evident proof of this; for if Chaldaeans were to learn the Greek language, and if Greeks were to learn Chaldaean, and if each were to meet with those scriptures in both languages, namely, the Chaldaic and the translated version, they would admire and reverence them both as sisters, or rather as one and the same both in their facts and in their language; considering these translators not mere interpreters but hierophants and prophets to whom it had been granted it their honest and guileless minds to go along with the most pure spirit of Moses. 2.41. On which account, even to this very day, there is every year a solemn assembly held and a festival celebrated in the island of Pharos, to which not only the Jews but a great number of persons of other nations sail across, reverencing the place in which the first light of interpretation shone forth, and thanking God for that ancient piece of beneficence which was always young and fresh. 2.42. And after the prayers and the giving of thanks some of them pitched their tents on the shore, and some of them lay down without any tents in the open air on the sand of the shore, and feasted with their relations and friends, thinking the shore at that time a more beautiful abode than the furniture of the king's palace. 2.43. In this way those admirable, and incomparable, and most desirable laws were made known to all people, whether private individuals or kings, and this too at a period when the nation had not been prosperous for a long time. And it is generally the case that a cloud is thrown over the affairs of those who are not flourishing, so that but little is known of them; 2.44. and then, if they make any fresh start and begin to improve, how great is the increase of their renown and glory? I think that in that case every nation, abandoning all their own individual customs, and utterly disregarding their national laws, would change and come over to the honour of such a people only; for their laws shining in connection with, and simultaneously with, the prosperity of the nation, will obscure all others, just as the rising sun obscures the stars. 2.47. Again, the historical part may be subdivided into the account of the creation of the world, and the genealogical part. And the genealogical part, or the history of the different families, may be divided into the accounts of the punishment of the wicked, and of the honours bestowed on the just; we must also explain on what account it was that he began his history of the giving of the law with these particulars, and placed the commandments and prohibitions in the second order; 2.51. For both in his commandments and also in his prohibitions he suggests and recommends rather than commands, endeavouring with many prefaces and perorations to suggest the greater part of the precepts that he desires to enforce, desiring rather to allure men to virtue than to drive them to it, and looking upon the foundation and beginning of a city made with hands, which he has made the commencement of his work a commencement beneath the dignity of his laws, looking rather with the most accurate eye of his mind at the importance and beauty of his whole legislative system, and thinking it too excellent and too divine to be limited as it were by any circle of things on earth; and therefore he has related the creation of that great metropolis, the world, thinking his laws the most fruitful image and likeness of the constitution of the whole world. 2.290. These things, therefore, are wonderful; and most wonderful of all is the end of his sacred writings, which is to the whole book of the law what the head is to an animal.
31. Philo of Alexandria, Hypothetica, 6.1 (1st cent. BCE - 1st cent. CE) 6.1. That their ancient ancestor, the original founder of their race, was a Chaldaean; and that this people emigrated from Egypt, after having in former times left its abode in Syria, being very numerous and consisting of countless myriads of people; and that when the land was no longer able to contain them, and moreover when a high spirit began to show itself in the dispositions of their young men, and when, besides this, God himself by visions and dreams began to show them that he willed that they should depart, and when, as the Deity brought it about, nothing was less an object of desire to them than their ancient native land; on that account this ancestor of theirs departed and journeyed into Egypt, whether in consequence of some express determination of God, or whether it was in consequence of some prophetic instinct of his own; so that from that time to the present the nation has had an existence and a durability, and has become so exceedingly populous, as it is at this moment.
32. Philo of Alexandria, On The Embassy To Gaius, 4 (1st cent. BCE - 1st cent. CE) 4. And this nation of suppliants is in the Chaldaic language called Israel, but when the name is translated into the Greek language it is called, "the seeing nation;" which appellation appears to me to be the most honourable of all things in the world, whether private or public;
33. Strabo, Geography, 14.2.28 (1st cent. BCE - 1st cent. BCE) 14.2.28. When the poet says,Masthles in turn led the Carians, of barbarian speech, we have no reason to inquire how it is that, although he knew so many barbarian tribes, he speaks of the Carians alone as of barbarian speech, but nowhere speaks of barbarians. Thucydides, therefore, is not correct, for he says that Homer did not use the term 'barbarians' either, because the Hellenes on their part had not yet been distinguished under one name as opposed to them; for the poet himself refutes the statement that the Hellenes had not yet been so distinguished when he says,My husband, whose fame is wide through Hellas and mid- Argos. And again,And if thou dost wish to journey through Hellas and mid- Argos. Further, if they were not called barbarians, how could they properly be called a people of barbarian speech? So neither Thucydides is correct, nor Apollodorus the grammarian, who says that the general term was used by the Hellenes in a peculiar and abusive sense against the Carians, and in particular by the Ionians, who hated them because of their enmity and the continuous military campaigns; for it was right to name them barbarians in this sense. But I raise the question, Why does he call them people of barbarian speech, but not even once calls them barbarians? Because, Apollodorus replies, the plural does not fall in with the metre; this is why he does not call them barbarians. But though this case does not fall in with metre, the nominative case does not differ metrically from that of Dardanians: Trojans and Lycians and Dardanians. So, also, the word Trojan, inof what kind the Trojan horses are. Neither is he correct when he says that the language of the Carians is very harsh, for it is not, but even has very many Greek words mixed up with it, according to the Philip who wrote The Carica. I suppose that the word barbarian was at first uttered onomatopoetically in reference to people who enunciated words only with difficulty and talked harshly and raucously, like our words battarizein, traulizein, and psellizein; for we are by nature very much inclined to denote sounds by words that sound like them, on account of their homogeneity. Wherefore onomatopoetic words abound in our language, as, for example, celaryzein, and also clange, psophos, boe, and crotos, most of which are by now used in their proper sense. Accordingly, when all who pronounced words thickly were being called barbarians onomatopoetically, it appeared that the pronunciations of all alien races were likewise thick, I mean of those that were not Greek. Those, therefore, they called barbarians in the special sense of the term, at first derisively, meaning that they pronounced words thickly or harshly; and then we misused the word as a general ethnic term, thus making a logical distinction between the Greeks and all other races. The fact is, however, that through our long acquaintance and intercourse with the barbarians this effect was at last seen to be the result, not of a thick pronunciation or any natural defect in the vocal organs, but of the peculiarities of their several languages. And there appeared another faulty and barbarian-like pronunciation in our language, whenever any person speaking Greek did not pronounce it correctly, but pronounced the words like barbarians who are only beginning to learn Greek and are unable to speak it accurately, as is also the case with us in speaking their languages. This was particularly the case with the Carians, for, although the other peoples were not yet having very much intercourse with the Greeks nor even trying to live in Greek fashion or to learn our language — with the exception, perhaps, of rare persons who by chance, and singly, mingled with a few of the Greeks — yet the Carians roamed throughout the whole of Greece, serving on expeditions for pay. Already, therefore, the barbarous element in their Greek was strong, as a result of their expeditions in Greece; and after this it spread much more, from the time they took up their abode with the Greeks in the islands; and when they were driven thence into Asia, even here they were unable to live apart from the Greeks, I mean when the Ionians and Dorians later crossed over to Asia. The term barbarize, also, has the same origin; for we are wont to use this too in reference to those who speak Greek badly, not to those who talk Carian. So, therefore, we must interpret the terms speak barbarously and barbarously-speaking as applying to those who speak Greek badly. And it was from the term Carise that the term barbarize was used in a different sense in works on the art of speaking Greek; and so was the term soloecise, whether derived from Soli, or made up in some other way.
34. Josephus Flavius, Jewish Antiquities, 11.111, 12.15, 20.234 (1st cent. CE - 1st cent. CE) 11.111. So these men offered the largest sacrifices on these accounts, and used great magnificence in the worship of God, and dwelt in Jerusalem, and made use of a form of government that was aristocratical, but mixed with an oligarchy, for the high priests were at the head of their affairs, until the posterity of the Asamoneans set up kingly government; 12.15. that the character in which they are written seems to be like to that which is the proper character of the Syrians, and that its sound, when pronounced, is like theirs also; and that this sound appears to be peculiar to themselves. Wherefore he said that nothing hindered why they might not get those books to be translated also; for while nothing is wanting that is necessary for that purpose, we may have their books also in this library. 12.15. for I am persuaded that they will be well-disposed guardians of our possessions, because of their piety towards God, and because I know that my predecessors have borne witness to them, that they are faithful, and with alacrity do what they are desired to do. I will, therefore, though it be a laborious work, that thou remove these Jews, under a promise, that they shall be permitted to use their own laws. 20.234. at which time Jesus, the son of Josadek, took the high priesthood over the captives when they were returned home. Now he and his posterity, who were in all fifteen, until king Antiochus Eupator, were under a democratical government for four hundred and fourteen years;
35. Josephus Flavius, Against Apion, 2.44 (1st cent. CE - 1st cent. CE) 2.44. of the same mind also was Ptolemy the son of Lagus, as to those Jews who dwelt at Alexandria.” For he intrusted the fortresses of Egypt into their hands, as believing they would keep them faithfully and valiantly for him; and when he was desirous to secure the government of Cyrene, and the other cities of Libya to himself, he sent a party of Jews to inhabit them.
36. New Testament, 1 Corinthians, 1.18-1.26 (1st cent. CE - 1st cent. CE) 1.18. For the word of the cross isfoolishness to those who are dying, but to us who are saved it is thepower of God. 1.19. For it is written,"I will destroy the wisdom of the wise,I will bring the discernment of the discerning to nothing. 1.20. Where is the wise? Where is the scribe? Where is the lawyerof this world? Hasn't God made foolish the wisdom of this world? 1.21. For seeing that in the wisdom of God, the world through its wisdomdidn't know God, it was God's good pleasure through the foolishness ofthe preaching to save those who believe. 1.22. For Jews ask for signs,Greeks seek after wisdom 1.23. but we preach Christ crucified; astumbling block to Jews, and foolishness to Greeks 1.24. but to thosewho are called, both Jews and Greeks, Christ is the power of God andthe wisdom of God. 1.25. Because the foolishness of God is wiser thanmen, and the weakness of God is stronger than men. 1.26. For you seeyour calling, brothers, that not many are wise according to the flesh,not many mighty, and not many noble;
37. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE)
38. Valerius Maximus, Memorable Deeds And Sayings, 1.3.3 (1st cent. CE - 1st cent. CE)
39. Clement of Alexandria, Miscellanies, 1.22.150 (2nd cent. CE - 3rd cent. CE)
40. Eusebius of Caesarea, Preparation For The Gospel, 9.38, 13.12.2 (3rd cent. CE - 4th cent. CE)
41. Anon., Letter of Aristeas, None 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
42. Callimachus, Hymns, 4.165-4.170

Subjects of this text:

subject	book bibliographic info
(great) library of alexandria	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 201
aesthetic of contrast	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 224, 225
affairs of state	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 123
agent	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148
alciphron	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 119
alexander the great	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 138
alexandria, capital of ptolemaic egypt	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 221, 224, 225, 226, 227, 228, 229
alexandria, philos perspective on	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 225, 229, 241
alexandria	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 225, 229, 241; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148, 151, 154; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 54, 119, 138
alexandrian library	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54
alexandrian paradigm	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 119
allegorical interpretation/allegory	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 54
allegory, allegorical interpretation, letter of aristeas	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 46
allegory, allegorical interpretation	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 46
alphabet	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 108
andreas, companion of aristeas	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121, 122
andreas	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 32
antiochus iv epiphanes	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 103
aphrodite	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 226
apollo	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 225
apollo / apollon	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 117
apologia	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54
arabia	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54
aramaic, square script	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121
aramaic	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 108, 121, 138
aristeas, letter of, allegorical interpretation	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 46
aristeas, letter of, aristotelian mean	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 46
aristeas, letter of, critique of pagan religion	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 46
aristeas, letter of, eleazars apology for the law	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 46
aristeas, letter of, food laws	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 46
aristeas, letter of, hellenistic accommodation	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 46
aristeas, letter of, mediating position	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 46
aristeas, letter of	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 46; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 225, 229, 241
aristeas, letter of on exodus from egypt, and translation of the septuagint	Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 117
aristeas	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 32; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148, 151, 154
aristeas (narrator)	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54, 103, 160
aristobulus	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 117
aristobulus (= aristobulos)	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 225
aristotle, doctrine of the mean	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 46
aristotle	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 46
army, mercenary	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 234
army, soldier	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 226
artapanos, jewish historian	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 222
athens	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 227, 228, 234
atum-re	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 297
audience	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 220, 221, 222
authenticity, of the septuagint	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 32
babylon	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 233
banker	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 123
ben sira/sirach	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 108
bible/biblical	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 297
bilingualism	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 234
boundary	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148, 151, 154
bowls	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54
callimachus	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 119
cambyses	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 138
castle	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148
character	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 103
christianity, christians	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 117
chrysippos, of soloi, philosopher	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 221
circumcision	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 151
citadel	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54
citizen	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 226, 229
city/-ies (polis)	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 297
city	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148
civic, ruler cult	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 226
clean/unclean	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54
clement of alexandria	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 225
cleopatra ii	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 160
cleopatra iii	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 160
coele-syria	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121
coinage, coin	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 233, 234
country	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148
court	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148, 151
courtiers	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 225, 229
creator, creation	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 41
cult/cultic	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 297
cult	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 41
cultural	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 218, 222
cultural appropriation	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 218, 222
cultural hybridity	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 229
cyprus	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 108
cyrus, king of persia	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 233
decree/s, edict, memoranda (prostagma)	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 123
deity, deities	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 117
delos, cyclades	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 225
demetrius, in letter of aristeas, epistle of	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 32
demetrius of phalerum	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 225, 229; Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 201; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54, 119, 121, 160
deputation to eleazar	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 103, 138
dialect	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121
diodoros, of sicily, historian	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 222
dis	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 122, 124
discourses on	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 29
documents, official	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 160
drachma	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 122, 123, 124
edict	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 122, 123
egypt, egyptian	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 41
egypt	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 103, 108, 121, 123, 138, 160
egyptian, (native)	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 297
egyptian	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 297
egyptians	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121, 160
ekphrasis	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54
eleazar, high priest	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 220, 223; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 54, 103
eleazar, jewish high priest	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 46
eleazar, victim of antiochus iv	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 103
eleazar (high priest in letter of aristeas), unnamed in philo of alexandrias account of the ptolemaic embassy to jerusalem	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 241
eleazer	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 151
elephantine	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 138, 160
emendation	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34
endogamy	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 29
environment, cultural	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 220, 223, 227
epiphanius of salamis	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 119
ethnicity, and cultural identity	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 229
euhemerism	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 219, 220
eusebius	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 225
eusebius of caesarea	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 124
exodus story, ps.-aristeass rewriting	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 237
festival	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 226
fringes	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 108
galen	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 32
genre	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 108
gentiles, non-jews (christians, muslims)	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 229
gifts, royal	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54, 123
god, gods	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 117
god, of the jews	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 122, 123, 124, 138
government	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 108
greece, greek	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 41
greek, language	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 225, 229, 241
greek, literature/sources	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 103
greek	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 108, 119, 121, 124, 138
halikarnassos, karia	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 233
head bodyguard	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121
hebrew, expressions	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 32
hebrew, language	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 229
hebrew, script	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 199
hebrew	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 32; Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 199; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 108, 119, 121, 138
hebrew bible	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 32
hekatomnos, satrap of karia	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 233
hellenistic kings/rulers, ptolemy i	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 29
hellenistic kings/rulers, ptolemy ii philadelphus	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 29
hero-agent	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148
herodotus	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 138
hesiod	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 241
high priest	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 151, 154
high priests, vestments	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54
high priests	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54, 103
homer	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 241
honeycomb scene	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 297
house v	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148
identity, construction of	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230
idol/idol worship/idolatry	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54
interpretatio\u2003	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 41
interpretation	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 54, 119
isis	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 117; Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 218, 222
israel	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 138
jerusalem, high priest	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 199, 237
jerusalem, in letter of aristeas	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 229, 241
jerusalem, ptolemy ii and	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 225, 229, 241
jerusalem, second temple	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 241
jerusalem	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 41; Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 223, 226, 227, 228; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148, 154; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 54, 108
jew	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 154
jews in alexandria, politeuma/πολίτευμα	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 201
joseph & aseneth	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 297
josephus	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 103, 121, 124, 160
judaea (judea), ptolemaic administration of	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 241
judaeans, of alexandria	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230
judaism	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 138
judaism in egypt, jewish responses to hellenistic culture	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 46
judaism in egypt	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 46
judea	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54, 103, 121
judeans	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 103, 108, 121, 122, 123
jupiter	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 41
justice	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 123
kallimachos, poet	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 224, 225, 226, 229
karia, asia minor, bilingual inscriptions	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 234
karia, asia minor	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 233
kaunos, karia	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 234
king	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 41; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54, 103, 119, 121, 122, 123, 124, 138, 160
kingdom	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 41; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 151
kingship	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 225
kos, aegean island	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 225
kosher law / food laws	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54
land of israel	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 32
law, jewish/of moses	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 54, 108, 119, 122, 138
law, laws	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 41
legislation, jewish/moses	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 108, 122, 138
legislator/lawgiver	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 138
letter of aristeas, adaption of exodus story in the	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 237
letter of aristeas, eleazar	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 237
letter of aristeas, translation of the hebrew scripture	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 237
letter of aristeas	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 32
library	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 32
lord	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 41
lordship of god	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 122
love	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 103
love of learning	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 103
lycurgus	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 138
lykia, asia minor	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 233, 234
maccabees/maccabean	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 297
magistrate, dioiketes	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 222
manumission/liberation of slaves	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54, 121, 160
manuscripts, athenian	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 32
maussollos, satrap of karia	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 233
memorandum	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54
memory, cultural	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 225, 229, 241
mercenary	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 138, 160
mezuzot	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54
military	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 297; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 122, 123, 138, 160
mines of arabia	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54
monotheistic	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 151
moses, authority of	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 29
moses, in philos life of moses	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 229, 241
moses	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 29; Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 41; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 108, 138
mylasa, karia	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 233
myth, charter	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 119
myth	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 117; Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 222, 227; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 119
name/named/unnamed, biblical	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 297
name/named/unnamed	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 297
narrative (διήγησις)	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 108
narrator (aristeas, gentile)	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 103
nomos, law of the judaeans	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 218, 219, 221, 223, 224, 226, 228
non-jew	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 154
of the old testament	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 117
offering	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 223
oniad authorship, background/origin/milieu	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 297
oniad authorship	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 297
onias temple, history of	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 297
onias temple, location	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 297
order	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148
osiris	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 117
osiris (osiris-apis /oserapis)	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 222
paleo-hebrew	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121
papyri	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 138
past	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 224, 226, 228
peace	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148
peisistratos, tyrant	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 227, 228
pentateuch	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 103, 108
persian, the	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121, 160
persians	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 160
petition	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54
pharaoh	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 225, 234
pharos	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 108
philippos, of theangela, historian	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 234
philo of alexandria	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 117; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 225, 229, 241; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 108
philocrates	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 103, 108
philos perspective	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 225, 229, 241
philosophical	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 117
phoenicia	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121, 123
physis, as natural law	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 218, 223
piety	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 103, 123
pixodaros, satrap of karia	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 233
plato	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 241
plautine scholium	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 119
plutarch, historian	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 220, 221
plutarch	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 225, 229, 241
poetry	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 224, 225, 229
polis	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 223, 229
politeia, of judaeans	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 223, 224
polybios, historian, view of alexandria	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 229
polybius	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 108
prayer	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 122, 138
priest / priestly	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 297
priesthood, judaean	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 223
priests, egyptian	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 160
priests, jewish	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54
priests	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 151
principle, first (ἀρχή)	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 117
prostagma	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 160
ps.-aristeas	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54, 103, 108, 119, 121, 124, 138, 160
psammetichus i	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 138
psammetichus ii	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 138
ptolemaic king	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148, 151
ptolemaios ii	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 223, 225, 226, 227, 228
ptolemy	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 32
ptolemy i soter	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54, 103, 121, 138, 160
ptolemy ii	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 237
ptolemy ii philadelphus, in philos life of moses	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 229, 241
ptolemy ii philadelphus	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 225, 229, 241; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 54, 103, 138, 160
ptolemy iii euergetes	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 119
ptolemy ix soter ii	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 160
ptolemy vi philometor	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 225
ptolemy viii euergetes ii	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 160
purity	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 151
qumran	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121
reader, alexandrian	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 32
reader, jewish	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 32
religion	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 117
representation	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148
ritual, of sacrifice	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 224
ritual, prayer	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 138
ritual, washing	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34
ritual	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34
rome, roman	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 41
sacrifice/offering	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 122
samaria	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 199
sarapis	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 119
satrapy, satrap	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 233
scholium/a	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 119
septuagint, legend of translation in letter of aristeas	Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 117
septuagint/lxx	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 103, 119