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Tiresias: The Ancient Mediterranean Religions Source Database



1162
Anon., Letter Of Aristeas, 15-17


nanour 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


nanDis. This name was very appropriately bestowed upon him by our first ancestors, in order to signify that He through whom all things are endowed with life and come into being, is necessarily the ruler and lord of the Universe. Set all mankind an example of magnanimity by releasing those who are held in bondage.'


nanAfter a brief interval, while I was offering up an earnest prayer to God that He would so dispose the mind of the king that all the captives might be set at liberty-(for the human race, being the creation of God, is swayed and influenced by Him. Therefore with many divers prayers I called upon Him who ruleth the heart that the king might be constrained to grant my request. For I had


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

29 results
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, Numbers, 13.26, 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."
4. Hebrew Bible, Isaiah, 19.18 (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׃ 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."
5. 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.’"
6. 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.
7. 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."
8. 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.
9. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)

10. Theocritus, Idylls, 22, 15 (4th cent. BCE - 3rd cent. BCE)

11. 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.
12. Philo of Alexandria, On The Life of Abraham, 67 (1st cent. BCE - missingth 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.
13. Philo of Alexandria, On The Preliminary Studies, 166 (1st cent. BCE - missingth 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.
14. Philo of Alexandria, On Drunkenness, 21 (1st cent. BCE - missingth 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.
15. Philo of Alexandria, On The Migration of Abraham, 177 (1st cent. BCE - missingth 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.
16. Philo of Alexandria, On The Creation of The World, 4 (1st cent. BCE - missingth 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.
17. Philo of Alexandria, On Curses, 44 (1st cent. BCE - missingth 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.
18. Philo of Alexandria, On The Special Laws, 1.142 (1st cent. BCE - missingth 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;
19. Philo of Alexandria, On The Virtues, 212 (1st cent. BCE - missingth 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.
20. Philo of Alexandria, On The Life of Moses, 1.5, 1.15-1.16, 1.105, 1.132, 2.5, 2.25-2.44 (1st cent. BCE - missingth 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. 2.5. 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.
21. Philo of Alexandria, Hypothetica, 6.1 (1st cent. BCE - missingth 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.
22. Philo of Alexandria, On The Embassy To Gaius, 4 (1st cent. BCE - missingth 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;
23. Josephus Flavius, Jewish Antiquities, 11.111, 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; 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;
24. 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;
25. Eusebius of Caesarea, Preparation For The Gospel, 13.12.2 (3rd cent. CE - 4th cent. CE)

26. Anon., Letter of Aristeas, 10, 107-109, 11, 110-111, 12, 122, 128-129, 13, 130-139, 14, 140-159, 16, 160-169, 17, 170-171, 18, 182, 187-189, 19, 190-199, 2, 20, 200-209, 21, 210-219, 22, 220-229, 23, 230-239, 24, 240-249, 25, 250-259, 26, 260-269, 27, 270-279, 28, 280-289, 29, 290-299, 3, 30, 300-309, 31, 310-319, 32, 320-321, 33-39, 4, 40-49, 5, 50-59, 6, 60-69, 7, 70-79, 8, 80-82, 9, 92-99, 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
27. Callimachus, Hymns, 4.165-4.170

28. Strabo, Geography, 14.2.28

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.
29. Valerius Maximus, Memorable Deeds And Sayings, 1.3.3



Subjects of this text:

subject book bibliographic info
(great) library of alexandria Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 201
aesthetic of contrast Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 224, 225
alexandria,capital of ptolemaic egypt Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 221, 224, 225, 226, 227, 228, 229
alexandria,philos perspective on Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 225, 229, 241
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, 225, 229, 241
allegory,allegorical interpretation,letter of aristeas Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 46
allegory,allegorical interpretation Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 46
andreas Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 32
aphrodite Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 226
apollo Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 225
apollo / apollon Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 117
aristeas,letter of,allegorical interpretation Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 46
aristeas,letter of,aristotelian mean Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 46
aristeas,letter of,critique of pagan religion Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 46
aristeas,letter of,eleazars apology for the law Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 46
aristeas,letter of,food laws Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 46
aristeas,letter of,hellenistic accommodation Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 46
aristeas,letter of,mediating position Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 46
aristeas,letter of Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 46; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 225, 229, 241
aristeas,letter of on exodus from egypt,and translation of the septuagint Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 117
aristeas Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 32
aristobulus Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 117
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, 225
aristotle,doctrine of the mean Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 46
aristotle Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 46
army,mercenary Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 234
army,soldier Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 226
artapanos,jewish historian Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 222
athens Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 227, 228, 234
atum-re Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 297
audience Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 220, 221, 222
authenticity,of the septuagint Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 32
babylon Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 233
bible/biblical Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 297
bilingualism Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 234
christianity,christians Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 117
chrysippos,of soloi,philosopher Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 221
citizen Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 226, 229
city/-ies (polis) Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 297
civic,ruler cult Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 226
clement 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, 225
coinage,coin Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 233, 234
courtiers Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 225, 229
creator,creation Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 41
cult/cultic Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 297
cult Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 41
cultural Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 218, 222
cultural appropriation Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 218, 222
cultural hybridity Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 229
cyrus,king of persia Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 233
deity,deities Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 117
delos,cyclades Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 225
demetrius,in letter of aristeas,epistle of Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 32
demetrius of phalerum Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 225, 229; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 201
diodoros,of sicily,historian Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 222
discourses on Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 29
egypt,egyptian Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 41
egyptian,(native) Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 297
egyptian Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 297
eleazar,high priest Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 220, 223
eleazar,jewish high priest Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 46
eleazar (high priest in letter of aristeas),unnamed in philo of alexandrias account of the ptolemaic embassy to jerusalem Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 241
endogamy Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 29
environment,cultural Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 220, 223, 227
ethnicity,and cultural identity Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 229
euhemerism Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 219, 220
eusebius Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 225
exodus story,ps.-aristeass rewriting Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 237
festival Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 226
galen Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 32
gentiles,non-jews (christians,muslims) Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 229
god,gods Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 117
greece,greek Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 41
greek,language Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 225, 229, 241
halikarnassos,karia Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 233
hebrew,expressions Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 32
hebrew,language Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 229
hebrew,script Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 199
hebrew Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 32; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 199
hebrew bible Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 32
hekatomnos,satrap of karia Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 233
hellenistic kings/rulers,ptolemy i Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 29
hellenistic kings/rulers,ptolemy ii philadelphus Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 29
hesiod Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 241
homer Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 241
honeycomb scene Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 297
identity,construction of Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230
interpretatio\u2003 Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 41
isis Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 117; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 218, 222
jerusalem,high priest Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 199, 237
jerusalem,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, 229, 241
jerusalem,ptolemy ii and Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 225, 229, 241
jerusalem,second temple Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 241
jerusalem Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 41; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 223, 226, 227, 228
jews in alexandria,politeuma/πολίτευμα Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 201
joseph & aseneth Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 297
judaea (judea),ptolemaic administration 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, 241
judaeans,of alexandria Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230
judaism in egypt,jewish responses to hellenistic culture Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 46
judaism in egypt Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 46
jupiter Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 41
kallimachos,poet Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 224, 225, 226, 229
karia,asia minor,bilingual inscriptions Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 234
karia,asia minor Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 233
kaunos,karia Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 234
king Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 41
kingdom Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 41
kingship Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 225
kos,aegean island Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 225
land of israel Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 32
law,laws Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 41
letter of aristeas,adaption of exodus story in the Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 237
letter of aristeas,eleazar Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 237
letter of aristeas,translation of the hebrew scripture Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 237
letter of aristeas Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 32
library Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 32
lord Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 41
lykia,asia minor Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 233, 234
maccabees/maccabean Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 297
magistrate,dioiketes Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 222
manuscripts,athenian Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 32
maussollos,satrap of karia Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 233
memory,cultural Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 225, 229, 241
military Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 297
moses,authority of Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 29
moses,in philos life of 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, 229, 241
moses Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 29; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 41
mylasa,karia Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 233
myth Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 117; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 222, 227
name/named/unnamed,biblical Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 297
name/named/unnamed Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 297
nomos,law of the judaeans Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 218, 219, 221, 223, 224, 226, 228
of the old testament Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 117
offering Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 223
oniad authorship,background/origin/milieu Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 297
oniad authorship Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 297
onias temple,history of Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 297
onias temple,location Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 297
osiris Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 117
osiris (osiris-apis /oserapis) Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 222
past Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 224, 226, 228
peisistratos,tyrant Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 227, 228
pharaoh Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 225, 234
philippos,of theangela,historian Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 234
philo of alexandria Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 117; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 225, 229, 241
philos perspective Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 225, 229, 241
philosophical Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 117
physis,as natural law Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 218, 223
pixodaros,satrap of karia Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 233
plato Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 241
plutarch,historian Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 220, 221
plutarch Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 225, 229, 241
poetry Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 224, 225, 229
polis Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 223, 229
politeia,of judaeans Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 223, 224
polybios,historian,view of alexandria Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 229
priest / priestly Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 297
priesthood,judaean Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 223
principle,first (ἀρχή) Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 117
ptolemaios ii Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 223, 225, 226, 227, 228
ptolemy Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 32
ptolemy ii Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 237
ptolemy ii philadelphus,in philos life of 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, 229, 241
ptolemy ii philadelphus Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 225, 229, 241
ptolemy vi philometor Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 225
reader,alexandrian Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 32
reader,jewish Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 32
religion Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 117
ritual,of sacrifice Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 224
rome,roman Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 41
samaria Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 199
satrapy,satrap Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 233
septuagint,legend of translation in letter of aristeas Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 117
septuagint Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 32; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 237; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 224, 228, 229
septuagint (lxx) Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 297; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 225, 229, 241
seven (number) Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 297
sibylline oracle,third,letter of aristeas comparison Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 46
sibylline oracle,third Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 46
sibylline oracles,third book Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 297
sibylline oracles Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 46
slavery,jewish,in egypt Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 225, 229, 241
slavery Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 29
social imaginary Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 229
solar (worship) Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 297
strabo,historian Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 234
symposium Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 32
temple Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 29; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 223
theokritos,poet Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 224, 226
toponym Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 297
torah Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 29
torah (pentateuch) Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 225
transcendence / immanence Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 117
transcription Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 32
translation,literal Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 223, 224, 226, 228
translators Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 32
travel Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 237
wisdom Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 117
worship' Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 297
worship Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 41
yahweh,yhwh Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 41
yahwism,scriptures Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 199, 201
zeus Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 29; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 117; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 41; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 218