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Tiresias: The Ancient Mediterranean Religions Source Database



1162
Anon., Letter Of Aristeas, 17-18


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


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 18 great hopes with regard to the salvation of the men since I was assured that God would grant a fulfilment of my prayer. For when men from pure motives plan some action in the interest of righteousness and the performance of noble deeds, Almighty God brings their efforts and purposes to a successful issue) - the king raised his head and looking up at me with a cheerful countenance asked, 'How many thousands do you think they will number?' Andreas, who was standing near, replied, 'A little more than a hundred thousand.' 'It is a small boon indeed,' said the king, 'that Aristeas asks of us!' 19 Then Sosibius and some others who were present said, 'Yes, but it will be a fit tribute to your magnanimity for you to offer the enfranchisement of these men as an act of devotion to the supreme God. You have been greatly honoured by Almighty God and exalted above all your forefathers in glory and it is only fitting that you should render to Him the greatest thank offering in your power.' Extremely pleased with these arguments he gave orders that an addition should be 20 made to the wages of the soldiers by the amount of the redemption money that twenty drachmae should be paid to the owners for every slave, that a public order should be issued and that registers of the captives should be attached to it. He showed the greatest enthusiasm in the business, for it was God who had brought our purpose to fulfilment in its entirety and constrained him to redeem not only those who had come into Egypt with the army of his father but any who had come before that time or had been subsequently brought into the kingdom. It was pointed out to him that the ransom money would exceed four hundred talents.


nangreat hopes with regard to the salvation of the men since I was assured that God would grant a fulfilment of my prayer. For when men from pure motives plan some action in the interest of righteousness and the performance of noble deeds, Almighty God brings their efforts and purposes to a successful issue) - the king raised his head and looking up at me with a cheerful countenance asked, 'How many thousands do you think they will number?' Andreas, who was standing near, replied, 'A little more than a hundred thousand.' 'It is a small boon indeed,' said the king, 'that Aristeas asks of us!'


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

38 results
1. Hebrew Bible, Deuteronomy, 5.16 (9th cent. BCE - 3rd cent. BCE)

5.16. כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ לְמַעַן יַאֲרִיכֻן יָמֶיךָ וּלְמַעַן יִיטַב לָךְ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 5.16. Honour thy father and thy mother, as the LORD thy God commanded thee; that thy days may be long, and that it may go well with thee, upon the land which the LORD thy God giveth thee."
2. Hebrew Bible, Exodus, 1.11, 20.12, 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׃ 20.12. כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ לְמַעַן יַאֲרִכוּן יָמֶיךָ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 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." 20.12. Honour thy father and thy mother, that thy days may be long upon the land which the LORD thy God giveth thee." 24.9. Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel;"
3. 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."
4. 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."
5. 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."
6. Hebrew Bible, Proverbs, 15.3 (9th cent. BCE - 3rd cent. BCE)

15.3. מְאוֹר־עֵינַיִם יְשַׂמַּח־לֵב שְׁמוּעָה טוֹבָה תְּדַשֶּׁן־עָצֶם׃ 15.3. בְּכָל־מָקוֹם עֵינֵי יְהוָה צֹפוֹת רָעִים וטוֹבִים׃ 15.3. The eyes of the LORD are in every place, Keeping watch upon the evil and the good."
7. Hebrew Bible, Psalms, 1.2, 126.1-126.2 (9th cent. BCE - 3rd cent. BCE)

1.2. כִּי אִם בְּתוֹרַת יְהוָה חֶפְצוֹ וּבְתוֹרָתוֹ יֶהְגֶּה יוֹמָם וָלָיְלָה׃ 126.1. שִׁיר הַמַּעֲלוֹת בְּשׁוּב יְהוָה אֶת־שִׁיבַת צִיּוֹן הָיִינוּ כְּחֹלְמִים׃ 126.2. אָז יִמָּלֵא שְׂחוֹק פִּינוּ וּלְשׁוֹנֵנוּ רִנָּה אָז יֹאמְרוּ בַגּוֹיִם הִגְדִּיל יְהוָה לַעֲשׂוֹת עִם־אֵלֶּה׃ 1.2. But his delight is in the law of the LORD; and in His law doth he meditate day and night." 126.1. A Song of Ascents. When the LORD brought back those that returned to Zion, We were like unto them that dream." 126.2. Then was our mouth filled with laughter, and our tongue with singing; then said they among the nations: 'The LORD hath done great things with these.'"
8. 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.’"
9. Hebrew Bible, Isaiah, 19.18, 35.10, 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." 35.10. And the ransomed of the LORD shall return, And come with singing unto Zion, And everlasting joy shall be upon their heads; They shall obtain gladness and joy, And sorrow and sighing shall flee away." 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.’"
10. Hebrew Bible, Jeremiah, 31.13, 43.13 (8th cent. BCE - 5th cent. BCE)

31.13. אָז תִּשְׂמַח בְּתוּלָה בְּמָחוֹל וּבַחֻרִים וּזְקֵנִים יַחְדָּו וְהָפַכְתִּי אֶבְלָם לְשָׂשׂוֹן וְנִחַמְתִּים וְשִׂמַּחְתִּים מִיגוֹנָם׃ 43.13. וְשִׁבַּר אֶת־מַצְּבוֹת בֵּית שֶׁמֶשׁ אֲשֶׁר בְּאֶרֶץ מִצְרָיִם וְאֶת־בָּתֵּי אֱלֹהֵי־מִצְרַיִם יִשְׂרֹף בָּאֵשׁ׃ 31.13. Then shall the virgin rejoice in the dance, And the young men and the old together; For I will turn their mourning into joy, And will comfort them, and make them rejoice from their sorrow." 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.’"
11. 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."
12. Hebrew Bible, Ezra, 7.9 (5th cent. BCE - 4th cent. BCE)

7.9. כִּי בְּאֶחָד לַחֹדֶשׁ הָרִאשׁוֹן הוּא יְסֻד הַמַּעֲלָה מִבָּבֶל וּבְאֶחָד לַחֹדֶשׁ הַחֲמִישִׁי בָּא אֶל־יְרוּשָׁלִַם כְּיַד־אֱלֹהָיו הַטּוֹבָה עָלָיו׃ 7.9. For upon the first day of the first month began he to go up from Babylon, and on the first day of the fifth month came he to Jerusalem, according to the good hand of his God upon him."
13. 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.
14. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)

15. Aristotle, Politics, 7 (4th cent. BCE - 4th 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), 16.17, 17.19, 23.18-23.20, 42.20 (2nd cent. BCE - 2nd cent. BCE)

16.17. Do not say, "I shall be hidden from the Lord,and who from on high will remember me?Among so many people I shall not be known,for what is my soul in the boundless creation? 17.19. All their works are as the sun before him,and his eyes are continually upon their ways.
19. Septuagint, Wisdom of Solomon, 16.17, 17.19, 23.18-23.20 (2nd cent. BCE - 1st cent. BCE)

16.17. For -- most incredible of all -- in the water,which quenches all things,the fire had still greater effect,for the universe defends the righteous. 17.19. or the harsh crash of rocks hurled down,or the unseen running of leaping animals,or the sound of the most savage roaring beasts,or an echo thrown back from a hollow of the mountains,it paralyzed them with terror.
20. Septuagint, 3 Maccabees, 6 (2nd cent. BCE - 2nd cent. BCE)

21. Philo of Alexandria, On The Life of Abraham, 260, 67, 257 (1st cent. BCE - 1st cent. CE)

257. And the advice was this; not to afflict himself beyond all measure, as if he were stricken down with a novel and unprecedented calamity; nor, on the other hand, to give way to indifference, as if nothing had happened calculated to give him sorrow. But rather to choose the middle way in preference to either extreme; and to endeavour to grieve in a moderate degree; not being indigt at nature for having reclaimed what belonged to her as her due; and bearing what had befallen him with a mild and gentle spirit.
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, 21, 4, 7, 20 (1st cent. BCE - 1st cent. CE)

20. As therefore the city, when previously shadowed out in the mind of the man of architectural skill had no external place, but was stamped solely in the mind of the workman, so in the same manner neither can the world which existed in ideas have had any other local position except the divine reason which made them; for what other place could there be for his powers which should be able to receive and contain, I do not say all, but even any single one of them whatever, in its simple form?
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, 1.186 (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; 1.186. When the third season takes place in the seventh month at the autumnal equinox, at the beginning of the month, the feast which begins the sacred month named "the feast of trumpets" and which was discussed earlier is celebrated. On the tenth day the fast takes place which they take seriously--not only those who are zealous about piety and holiness, but even those who do nothing religious the rest of the time. For all are astounded, overcome with the sacredness of it; in fact, at that time the worse compete with the better in selfcontrol and virtue.
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, 2.5, 2.23-2.44 (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. 2.5. 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. 2.23. Again, who is there who does not pay all due respect and honour to that which is called "the fast," and especially to that great yearly one which is of a more austere and venerable character than the ordinary solemnity at the full moon? on which, indeed, much pure wine is drunk, and costly entertainments are provided, and everything which relates to eating and drinking is supplied in the most unlimited profusion, by which the insatiable pleasures of the belly are inflamed and increased. 2.24. But on this fast it is not lawful to take any food or any drink, in order that no bodily passion may at all disturb or hinder the pure operations of the mind; but these passions are wont to be generated by fulness and satiety, so that at this time men feast, propitiating the Father of the universe with holy prayers, by which they are accustomed to solicit pardon for their former sins, and the acquisition and enjoyment of new blessings. 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.
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. 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;
34. Mishnah, Taanit, 4.8 (1st cent. CE - 3rd cent. CE)

4.8. Section one: Rabbi Shimon ben Gamaliel said: There were no days of joy in Israel greater than the fifteenth of Av and Yom Kippur. Section two: On these days the daughters of Jerusalem would go out in borrowed white garments in order not to shame any one who had none. All these garments required immersion. The daughters of Jerusalem come out and dance in the vineyards. What would they say? Young man, lift up your eyes and see what you choose for yourself. Do not set your eyes on beauty but set your eyes on the family. “Grace is deceitful, and beauty is vain, but a woman that fears the Lord, she shall be praised” (Proverbs 31:30). And it further says, “Give her of the fruit of her hands; and let her works praise her in the gates” (ibid, 31:31). Section three: Similarly it says, “O maidens of Zion, go forth and gaze upon King Solomon wearing the crown that his mother gave him on his wedding day, on the day of the gladness of his heart” (Song of Songs 3:11). “On his wedding day”: this refers to Matan Torah (the Giving of the Torah). “And on the day of the gladness of his heart”: this refers to the building of the Temple; may it be rebuilt speedily in our days, Amen."
35. Clement of Alexandria, Miscellanies, 1.22.150 (2nd cent. CE - 3rd cent. CE)

36. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE)

49b. ועל הסוטה שאין הולד ממזר,נדה דהא תפסי בה קידושין שנאמר (ויקרא טו, כד) ותהי נדתה עליו אפי' בשעת נדתה תפסי בה קידושין,סוטה נמי דהא תפסי בה קידושין,תניא נמי הכי הכל מודים בבא על הנדה ועל הסוטה ועל שומרת יבם שאין הולד ממזר,ואביי שומרת יבם מספקא ליה אי כרב אי כשמואל:,א"ר שמעון בן עזאי כו': תני שמעון בן עזאי אומר מצאתי מגלת יוחסין בירושלים וכתוב בה איש פלוני ממזר מאשת איש וכתוב בה משנת ר' אליעזר בן יעקב קב ונקי וכתוב בה מנשה הרג את ישעיה,אמר רבא מידן דייניה וקטליה אמר ליה משה רבך אמר (שמות לג, כ) כי לא יראני האדם וחי ואת אמרת (ישעיהו ו, א) ואראה את ה' יושב על כסא רם ונשא משה רבך אמר (דברים ד, ז) מי כה' אלהינו בכל קראנו אליו ואת אמרת (ישעיהו נה, ו) דרשו ה' בהמצאו משה רבך אמר (שמות כג, כו) את מספר ימיך אמלא ואת אמרת (מלכים ב כ, ו) והוספתי על ימיך חמש עשרה שנה,אמר ישעיה ידענא ביה דלא מקבל מה דאימא ליה ואי אימא ליה אישוייה מזיד אמר שם איבלע בארזא אתיוה לארזא ונסרוה כי מטא להדי פומא נח נפשיה משום דאמר (ישעיהו ו, ה) ובתוך עם טמא שפתים אנכי יושב,מכל מקום קשו קראי אהדדי,ואראה את ה' כדתניא כל הנביאים נסתכלו באספקלריא שאינה מאירה משה רבינו נסתכל באספקלריא המאירה,דרשו ה' בהמצאו הא ביחיד הא בצבור ויחיד אימת אמר רב נחמן אמר רבה בר אבוה אלו עשרה ימים שבין ראש השנה ליום הכפורים,את מספר ימיך אמלא תנאי היא דתניא את מספר ימיך אמלא 49b. bor with a isota /i, that the offspring is not a imamzer /i. /b,With regard to ba menstruating womanthe offspring is not a imamzer bbecauseone’s bbetrothal of her takes effect, as it is stated: “And her impurity shall be upon him”(Leviticus 15:24). The phrase “shall be” alludes to the fact that a betrothal with her takes effect. The verse teaches that beven at the time of hermenstrual bimpurity, betrothal with her takes effect. /b,With regard to ba isota /i, too,the offspring is not a imamzer bbecauseone’s bbetrothal of her takes effect. /b,The Gemara notes: bThisteaching of Abaye bis also taughtin a ibaraita /i: bAll agree with regard to one who engages in sexual relations with a menstruating woman, or with a isota /i, or with a widow waiting for her iyavam /ito perform levirate marriage, bthat the offspring is not a imamzer /i. /b,The Gemara explains: bAnd Abayedid not mention the case of a bwidow waiting for her iyavam /ibecause bhe is uncertain whether,if someone other than the iyavambetrothed her, the ihalakhais bin accordance withthe opinion of bRavthat it does not take effect or bin accordance withthe opinion of bShmuelthat it might take effect.,§ The mishna states: bRabbi Shimon ben Azzai said:I found a scroll recording people’s lineages. The Gemara cites an expanded version of the contents of the scroll. bIt is taughtin a ibaraitathat bRabbi Shimon ben Azzai said: I found a scrollrecording people’s blineages, in Jerusalem, and it was written in itthat bso-and-so is a imamzerfroman adulterous union with ba married woman. And it wasalso bwritten in it: The teachings of Rabbi Eliezer ben Ya’akovmeasure only ba ikavbut are cleanand accurate, and so the ihalakhais decided in accordance with his opinions. bAnd it was written in it: Manasseh,king of Israel, bkilled Isaiahthe prophet.,The Gemara expands on the events surrounding Isaiah’s death: bRava said:Manasseh bjudged himas a false witness for issuing statements contradicting the Torah bandonly then bkilled him.Manasseh bsaid toIsaiah: bMoses your master saidin the Torah: “And He said: You cannot see My face, bfor man cannot see Me and live”(Exodus 33:20), bandyet byou said: “I saw the Lord sitting upon a high and lofty throne”(Isaiah 6:1). bMoses your master said:“For bwhichgreat nation is there, that has God so near to it, bas the Lord our God is, whenever we call upon Him?”(Deuteronomy 4:7), bandyet byou said: “Seek the Lord while He may be found, call upon Him while He is near”(Isaiah 55:6), which implies that God is not always near. bMoses your master said: “I will fulfill the number of your days”(Exodus 23:26), which implies that each individual has a preordained allotted lifespan that he cannot outlive, bandyet byou saidin a prophecy to King Hezekiah: b“And I will add to your days, fifteen years”(II Kings 20:6)., bIsaiah saidto himself: bI know him,i.e., Manasseh, bthat he will not accept whateverexplanation bthat I will say to himto resolve my prophecies with the words of the Torah. bAndeven bif I say it to him, I will make him into an intentional transgressorsince he will kill me anyway. Therefore, in order to escape, bhe uttered adivine bnameand bwas swallowed within a cedartree. Manasseh’s servants bbrought the cedartree band sawed through itin order to kill him. bWhenthe saw breached to where his mouth was,Isaiah bdied.He died specifically as this point bdue to that which he said: “In the midst of a people of unclean lips, I dwell”(Isaiah 6:5). He was punished for referring to the Jewish people in a derogatory manner.,The Gemara asks: bIn any case,as Manasseh pointed out, these bverses contradict each other;how are these contradictions to be resolved?,The Gemara resolves the first contradiction: b“I saw the Lord”is to be understood bas it is taughtin a ibaraita /i: bAll of the prophets observedtheir prophecies bthrough an obscure looking glass [ iaspaklaria /i],i.e., their prophecies were given as metaphoric visions but were not a direct perception of the matter. However, bMoses our master observedhis prophecies bthrough a clear looking glass,i.e., he gained a direct and accurate perception of the matter.,The Gemara resolves the second contradiction: Isaiah’s prophecy: b“Seek the Lord while He may be found,”does not contradict the verse in the Torah that God is near to His nation “whenever we call upon Him,” because bthisprophecy of Isaiah was made bwith regard to the individualand bthisverse in the Torah is stated bwith regard to a community,as the prayer of the community is always accepted. The Gemara asks: bAnd whenis the time that God is to be found near bthe individual? Rav Naḥman said Rabba bar Avuh said: These are the ten days between Rosh HaShana and Yom Kippur. /b,The resolution of the third contradiction from the verse: b“I will fulfill the number of your days,” issubject to a dispute between itanna’im /i, as it is taughtin a ibaraita /i: The verse states: b“I will fulfill the number of your days”; /b
37. Eusebius of Caesarea, Preparation For The Gospel, 9.38, 13.12, 13.12.2 (3rd cent. CE - 4th cent. CE)

38. Anon., Letter of Aristeas, 10, 100-109, 11, 110-119, 12, 120-129, 13, 130-139, 14, 140-149, 15, 150-159, 16, 160-179, 18, 180-189, 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, 320-322, 33-39, 4, 40-49, 5, 50-59, 6, 60-69, 7, 70-79, 8, 80-89, 9, 90-99, 1

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


Subjects of this text:

subject book bibliographic info
(great) library of alexandria Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 201
affairs of state Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 123, 346
agent Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148
alexander the great Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 138
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) 17, 34, 54, 127, 128, 138
alexandrian library Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54
allegorical interpretation/allegory Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 54
alliteration Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 53
anaphora Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 53
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
antiochus iv epiphanes Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 103
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) 121, 127, 138
aristeas, letter 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) 225, 229, 241
aristeas 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) 17, 53, 54, 103, 127, 128, 254, 346, 372
aristobulus Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 254
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
ark of the covenant, atonement, day of Allison, 4 Baruch (2018) 403
asyndeton Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 53
atum-re Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 297
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) 254, 372
bible/biblical Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 297
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
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
chrysippus Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 128
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
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
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
coele-syria Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121
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
cult/cultic Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 297
decalogue/ten commandments Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 372
decree/s, edict, memoranda (prostagma) Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 17, 123
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, 121
deputation to eleazar Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 53, 103, 138
dialect Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121
digressions Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 53
dis Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 122, 124
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
education, greek Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 17
education Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 17
egypt Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 17, 103, 121, 123, 127, 138
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
ekphrasis Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54
eleazar, high priest Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 24; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 53, 54, 103, 128, 346
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) 127, 138
emendation Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34
equanimity Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 346
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, 254
exodus, event/story Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 127
exodus paradigm Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 127
exodus story, ps.-aristeass rewriting Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 237
fame Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 346
figures of speech Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 53
frame narrative/story Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 53
genre Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 17, 372
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, 128
god, of the jews Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 17, 122, 123, 124, 127, 128, 138, 254, 346, 372
greek, koine/language Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 17
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) 17, 103
greek Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 53, 121, 124, 127, 128, 138
head bodyguard Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121
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 Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 53, 121, 138, 372
hellenism/hellenistic culture Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 128
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) 53, 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
homeric scholarship/exegesis Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 17
homoioteleuton Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 53
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, jewish/ethnic Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 17
idol/idol worship/idolatry Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54
interpretation Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 54
irony Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 53
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) 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 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) 17, 34, 54
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, 127
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
judaism Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 138
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, 121, 122, 123, 127
justice Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 123
king Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 17, 53, 54, 103, 121, 122, 123, 124, 127, 128, 138, 346, 372
kingdom Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 151
kingship Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 372
kosher law / food laws Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54
law, jewish/of moses Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 53, 54, 122, 127, 128, 138, 372
law, mosaic Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 24
legislation, jewish/moses Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 122, 138, 254
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
literary forms Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 17
litotes Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 53
lordship of god Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 122, 128, 254
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
maccabees/maccabean Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 297
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, 127, 128
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
memory Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 372
mercenary Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 127, 138
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, 127, 138
mines of arabia Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54
moderation Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 346
monotheism Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 128
monotheistic Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 151
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 Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 138, 254
mouseion Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 17
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, 53, 127, 128
narrator (aristeas, gentile) Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 17, 53, 103
nisan Allison, 4 Baruch (2018) 403
non-jew Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 154
omniscience, gods Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 254
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
orpheus Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 254
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) 127, 138
parents Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 372
peace Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148
pentateuch Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 103
persian, the Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121, 127
petition Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 17, 54
pharaoh Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 127
philo 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, 229, 241; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 254, 346
philocrates Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 103
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
philosophystoic Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 128
phoenicia Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121, 123
phylacteries' Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 24
piety Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 103, 123, 254
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
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
polytheism Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 128
prayer Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 17, 122, 138, 254, 346, 372
priest / priestly Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 297
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
ps.-aristeas Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 53, 54, 103, 121, 124, 127, 128, 138, 254, 346, 372
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, bureaucracy/bureaucratic language Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 17
ptolemaic, dynasty/ptolemies Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 127
ptolemaic, officialdom Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 17
ptolemaic king Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148, 151
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, 127, 138
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) 17, 34, 54, 103, 127, 128, 138, 254, 346, 372
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
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
reason Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 346
repentance Allison, 4 Baruch (2018) 403
representation Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148
rhetoric/rhetorical, devices Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 17
rhetoric/rhetorical Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 17
ritual, prayer Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 138, 346
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
sacrifice/offering Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 122
sacrifice Allison, 4 Baruch (2018) 403
septuagint, language Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 24
septuagint, translator/translation Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 24
septuagint/lxx Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 103, 372
septuagint Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 237
septuagint (lxx) Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 297; 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
seven (number) Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 297
sibylline oracles, third book Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 297
slavery, jewish, in egypt 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
slaves/enslavement Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 17, 53, 54, 122, 123, 124, 127, 128, 138, 254, 346, 372
solar (worship) Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 297
soldiers Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 122, 123, 128
solon Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 138
sophocles Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 103
sosibius Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121, 122
space v Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148
superiority, jewish Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 128
symposium/symposia Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 17, 34, 53, 372
syria Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121, 123
syrian language Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121
table Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54
talents Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 123
tefillin/phylacteries Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54
temperance Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 346
temple, jewish, water system Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 54
temple, jewish Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54, 128
temple in jerusalem Allison, 4 Baruch (2018) 403
temple v Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148
toponym Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 297
torah Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 154
torah (pentateuch) 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
transcription Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 138
translation 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, 53, 54, 103, 121, 124, 127, 138
translators, jewish Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 17, 34, 53, 54, 128, 346, 372
travel Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 237
travelogue Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 54
twelve tribes Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54
vestments, high priests Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54
virtue Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 372
washing, judean ritual Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34
wealth Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 346
woman/women Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 122
worship Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 297; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 151
yahwism, scriptures Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 201
yom kippur Allison, 4 Baruch (2018) 403
zeus Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 151; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 122, 124
zion Allison, 4 Baruch (2018) 403