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Tiresias: The Ancient Mediterranean Religions Source Database



1162
Anon., Letter Of Aristeas, 234


nanThe king bestowed great praise upon him and asked the tenth, What is the highest form of glory? And he said, 'To honour God, and this is done not with gifts and sacrifices but with purity of soul and holy conviction, since all things are fashioned and governed by God in accordance with His will. Of this purpose you are in constant possession as all men can see from your achievements in the past and in the present.'


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

39 results
1. Hebrew Bible, Deuteronomy, 17.14-17.20, 19.4 (9th cent. BCE - 3rd cent. BCE)

17.14. כִּי־תָבֹא אֶל־הָאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ וִירִשְׁתָּהּ וְיָשַׁבְתָּה בָּהּ וְאָמַרְתָּ אָשִׂימָה עָלַי מֶלֶךְ כְּכָל־הַגּוֹיִם אֲשֶׁר סְבִיבֹתָי׃ 17.15. שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ מִקֶּרֶב אַחֶיךָ תָּשִׂים עָלֶיךָ מֶלֶךְ לֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי אֲשֶׁר לֹא־אָחִיךָ הוּא׃ 17.16. רַק לֹא־יַרְבֶּה־לּוֹ סוּסִים וְלֹא־יָשִׁיב אֶת־הָעָם מִצְרַיְמָה לְמַעַן הַרְבּוֹת סוּס וַיהוָה אָמַר לָכֶם לֹא תֹסִפוּן לָשׁוּב בַּדֶּרֶךְ הַזֶּה עוֹד׃ 17.17. וְלֹא יַרְבֶּה־לּוֹ נָשִׁים וְלֹא יָסוּר לְבָבוֹ וְכֶסֶף וְזָהָב לֹא יַרְבֶּה־לּוֹ מְאֹד׃ 17.18. וְהָיָה כְשִׁבְתּוֹ עַל כִּסֵּא מַמְלַכְתּוֹ וְכָתַב לוֹ אֶת־מִשְׁנֵה הַתּוֹרָה הַזֹּאת עַל־סֵפֶר מִלִּפְנֵי הַכֹּהֲנִים הַלְוִיִּם׃ 17.19. וְהָיְתָה עִמּוֹ וְקָרָא בוֹ כָּל־יְמֵי חַיָּיו לְמַעַן יִלְמַד לְיִרְאָה אֶת־יְהוָה אֱלֹהָיו לִשְׁמֹר אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת וְאֶת־הַחֻקִּים הָאֵלֶּה לַעֲשֹׂתָם׃ 19.4. וְזֶה דְּבַר הָרֹצֵחַ אֲשֶׁר־יָנוּס שָׁמָּה וָחָי אֲשֶׁר יַכֶּה אֶת־רֵעֵהוּ בִּבְלִי־דַעַת וְהוּא לֹא־שֹׂנֵא לוֹ מִתְּמֹל שִׁלְשֹׁם׃ 17.14. When thou art come unto the land which the LORD thy God giveth thee, and shalt possess it, and shalt dwell therein; and shalt say: ‘I will set a king over me, like all the nations that are round about me’;" 17.15. thou shalt in any wise set him king over thee, whom the LORD thy God shall choose; one from among thy brethren shalt thou set king over thee; thou mayest not put a foreigner over thee, who is not thy brother." 17.16. Only he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses; forasmuch as the LORD hath said unto you: ‘Ye shall henceforth return no more that way.’" 17.17. Neither shall he multiply wives to himself, that his heart turn not away; neither shall he greatly multiply to himself silver and gold." 17.18. And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book, out of that which is before the priests the Levites." 17.19. And it shall be with him, and he shall read therein all the days of his life; that he may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them;" 17.20. that his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left; to the end that he may prolong his days in his kingdom, he and his children, in the midst of Israel." 19.4. And this is the case of the manslayer, that shall flee thither and live: whoso killeth his neighbour unawares, and hated him not in time past;"
2. Hebrew Bible, Hosea, 6.6 (9th cent. BCE - 3rd cent. BCE)

6.6. כִּי חֶסֶד חָפַצְתִּי וְלֹא־זָבַח וְדַעַת אֱלֹהִים מֵעֹלוֹת׃ 6.6. For I desire mercy, and not sacrifice, And the knowledge of God rather than burnt-offerings."
3. Hebrew Bible, Leviticus, 19 (9th cent. BCE - 3rd cent. BCE)

4. Hebrew Bible, Numbers, 9.18 (9th cent. BCE - 3rd cent. BCE)

9.18. עַל־פִּי יְהוָה יִסְעוּ בְּנֵי יִשְׂרָאֵל וְעַל־פִּי יְהוָה יַחֲנוּ כָּל־יְמֵי אֲשֶׁר יִשְׁכֹּן הֶעָנָן עַל־הַמִּשְׁכָּן יַחֲנוּ׃ 9.18. At the commandment of the LORD the children of Israel journeyed, and at the commandment of the LORD they encamped: as long as the cloud abode upon the tabernacle they remained encamped."
5. Hebrew Bible, Proverbs, 8.15 (9th cent. BCE - 3rd cent. BCE)

8.15. בִּי מְלָכִים יִמְלֹכוּ וְרוֹזְנִים יְחֹקְקוּ צֶדֶק׃ 8.15. By me kings reign, And princes decree justice."
6. Hebrew Bible, Psalms, 49.8-49.9, 49.11-49.15, 50.10-50.14 (9th cent. BCE - 3rd cent. BCE)

49.8. אָח לֹא־פָדֹה יִפְדֶּה אִישׁ לֹא־יִתֵּן לֵאלֹהִים כָּפְרוֹ׃ 49.9. וְיֵקַר פִּדְיוֹן נַפְשָׁם וְחָדַל לְעוֹלָם׃ 49.11. כִּי יִרְאֶה חֲכָמִים יָמוּתוּ יַחַד כְּסִיל וָבַעַר יֹאבֵדוּ וְעָזְבוּ לַאֲחֵרִים חֵילָם׃ 49.13. וְאָדָם בִּיקָר בַּל־יָלִין נִמְשַׁל כַּבְּהֵמוֹת נִדְמוּ׃ 49.14. זֶה דַרְכָּם כֵּסֶל לָמוֹ וְאַחֲרֵיהֶם בְּפִיהֶם יִרְצוּ סֶלָה׃ 49.15. כַּצֹּאן לִשְׁאוֹל שַׁתּוּ מָוֶת יִרְעֵם וַיִּרְדּוּ בָם יְשָׁרִים לַבֹּקֶר וצירם [וְצוּרָם] לְבַלּוֹת שְׁאוֹל מִזְּבֻל לוֹ׃ 50.11. יָדַעְתִּי כָּל־עוֹף הָרִים וְזִיז שָׂדַי עִמָּדִי׃ 50.12. אִם־אֶרְעַב לֹא־אֹמַר לָךְ כִּי־לִי תֵבֵל וּמְלֹאָהּ׃ 50.13. הַאוֹכַל בְּשַׂר אַבִּירִים וְדַם עַתּוּדִים אֶשְׁתֶּה׃ 50.14. זְבַח לֵאלֹהִים תּוֹדָה וְשַׁלֵּם לְעֶלְיוֹן נְדָרֶיךָ׃ 49.8. No man can by any means redeem his brother, nor give to God a ransom for him—" 49.9. For too costly is the redemption of their soul, and must be let alone for ever—" 49.11. For he seeth that wise men die, The fool and the brutish together perish, And leave their wealth to others." 49.13. But man abideth not in honour; He is like the beasts that perish." 49.14. This is the way of them that are foolish, and of those who after them approve their sayings. Selah" 49.15. Like sheep they are appointed for the nether-world; death shall be their shepherd; and the upright shall have dominion over them in the morning; And their form shall be for the nether-world to wear away, That there be no habitation for it." 50.10. For every beast of the forest is Mine, and the cattle upon a thousand hills." 50.11. I know all the fowls of the mountains; and the wild beasts of the field are Mine." 50.12. If I were hungry, I would not tell thee; for the world is Mine, and the fulness thereof." 50.13. Do I eat the flesh of bulls, or drink the blood of goats?" 50.14. offer unto God the sacrifice of thanksgiving; and pay thy vows unto the Most High;"
7. Hebrew Bible, 1 Samuel, 15.22 (8th cent. BCE - 5th cent. BCE)

15.22. וַיֹּאמֶר שְׁמוּאֵל הַחֵפֶץ לַיהוָה בְּעֹלוֹת וּזְבָחִים כִּשְׁמֹעַ בְּקוֹל יְהוָה הִנֵּה שְׁמֹעַ מִזֶּבַח טוֹב לְהַקְשִׁיב מֵחֵלֶב אֵילִים׃ 15.22. And Shemu᾽el said, Has the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams."
8. Hebrew Bible, Isaiah, 1.10-1.17 (8th cent. BCE - 5th cent. BCE)

1.11. לָמָּה־לִּי רֹב־זִבְחֵיכֶם יֹאמַר יְהוָה שָׂבַעְתִּי עֹלוֹת אֵילִים וְחֵלֶב מְרִיאִים וְדַם פָּרִים וּכְבָשִׂים וְעַתּוּדִים לֹא חָפָצְתִּי׃ 1.12. כִּי תָבֹאוּ לֵרָאוֹת פָּנָי מִי־בִקֵּשׁ זֹאת מִיֶּדְכֶם רְמֹס חֲצֵרָי׃ 1.13. לֹא תוֹסִיפוּ הָבִיא מִנְחַת־שָׁוְא קְטֹרֶת תּוֹעֵבָה הִיא לִי חֹדֶשׁ וְשַׁבָּת קְרֹא מִקְרָא לֹא־אוּכַל אָוֶן וַעֲצָרָה׃ 1.14. חָדְשֵׁיכֶם וּמוֹעֲדֵיכֶם שָׂנְאָה נַפְשִׁי הָיוּ עָלַי לָטֹרַח נִלְאֵיתִי נְשֹׂא׃ 1.15. וּבְפָרִשְׂכֶם כַּפֵּיכֶם אַעְלִים עֵינַי מִכֶּם גַּם כִּי־תַרְבּוּ תְפִלָּה אֵינֶנִּי שֹׁמֵעַ יְדֵיכֶם דָּמִים מָלֵאוּ׃ 1.16. רַחֲצוּ הִזַּכּוּ הָסִירוּ רֹעַ מַעַלְלֵיכֶם מִנֶּגֶד עֵינָי חִדְלוּ הָרֵעַ׃ 1.17. לִמְדוּ הֵיטֵב דִּרְשׁוּ מִשְׁפָּט אַשְּׁרוּ חָמוֹץ שִׁפְטוּ יָתוֹם רִיבוּ אַלְמָנָה׃ 1.10. Hear the word of the LORD, Ye rulers of Sodom; Give ear unto the law of our God, Ye people of Gomorrah." 1.11. To what purpose is the multitude of your sacrifices unto Me? Saith the LORD; I am full of the burnt-offerings of rams, And the fat of fed beasts; And I delight not in the blood of bullocks, or of lambs, or of he-goats." 1.12. When ye come to appear before Me, Who hath required this at your hand, To trample My courts?" 1.13. Bring no more vain oblations; It is an offering of abomination unto Me; New moon and sabbath, the holding of convocations— I cannot endure iniquity along with the solemn assembly." 1.14. Your new moons and your appointed seasons My soul hateth; They are a burden unto Me; I am weary to bear them." 1.15. And when ye spread forth your hands, I will hide Mine eyes from you; Yea, when ye make many prayers, I will not hear; Your hands are full of blood." 1.16. Wash you, make you clean, Put away the evil of your doings From before Mine eyes, Cease to do evil;" 1.17. Learn to do well; Seek justice, relieve the oppressed, Judge the fatherless, plead for the widow."
9. Hebrew Bible, Jeremiah, 7.21-7.26 (8th cent. BCE - 5th cent. BCE)

7.21. כֹּה אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל עֹלוֹתֵיכֶם סְפוּ עַל־זִבְחֵיכֶם וְאִכְלוּ בָשָׂר׃ 7.22. כִּי לֹא־דִבַּרְתִּי אֶת־אֲבוֹתֵיכֶם וְלֹא צִוִּיתִים בְּיוֹם הוציא [הוֹצִיאִי] אוֹתָם מֵאֶרֶץ מִצְרָיִם עַל־דִּבְרֵי עוֹלָה וָזָבַח׃ 7.23. כִּי אִם־אֶת־הַדָּבָר הַזֶּה צִוִּיתִי אוֹתָם לֵאמֹר שִׁמְעוּ בְקוֹלִי וְהָיִיתִי לָכֶם לֵאלֹהִים וְאַתֶּם תִּהְיוּ־לִי לְעָם וַהֲלַכְתֶּם בְּכָל־הַדֶּרֶךְ אֲשֶׁר אֲצַוֶּה אֶתְכֶם לְמַעַן יִיטַב לָכֶם׃ 7.24. וְלֹא שָׁמְעוּ וְלֹא־הִטּוּ אֶת־אָזְנָם וַיֵּלְכוּ בְּמֹעֵצוֹת בִּשְׁרִרוּת לִבָּם הָרָע וַיִּהְיוּ לְאָחוֹר וְלֹא לְפָנִים׃ 7.25. לְמִן־הַיּוֹם אֲשֶׁר יָצְאוּ אֲבוֹתֵיכֶם מֵאֶרֶץ מִצְרַיִם עַד הַיּוֹם הַזֶּה וָאֶשְׁלַח אֲלֵיכֶם אֶת־כָּל־עֲבָדַי הַנְּבִיאִים יוֹם הַשְׁכֵּם וְשָׁלֹחַ׃ 7.26. וְלוֹא שָׁמְעוּ אֵלַי וְלֹא הִטּוּ אֶת־אָזְנָם וַיַּקְשׁוּ אֶת־עָרְפָּם הֵרֵעוּ מֵאֲבוֹתָם׃ 7.21. Thus saith the LORD of hosts, the God of Israel: Add your burnt-offerings unto your sacrifices, and eat ye flesh." 7.22. For I spoke not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt-offerings or sacrifices;" 7.23. but this thing I commanded them, saying: ‘Hearken unto My voice, and I will be your God, and ye shall be My people; and walk ye in all the way that I command you, that it may be well with you.’" 7.24. But they hearkened not, nor inclined their ear, but walked in their own counsels, even in the stubbornness of their evil heart, and went backward and not forward," 7.25. even since the day that your fathers came forth out of the land of Egypt unto this day; and though I have sent unto you all My servants the prophets, sending them daily betimes and often," 7.26. yet they hearkened not unto Me, nor inclined their ear, but made their neck stiff; they did worse than their fathers."
10. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE)

11. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE)

12. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE)

13. Hebrew Bible, 1 Chronicles, 29.12 (5th cent. BCE - 3rd cent. BCE)

29.12. וְהָעֹשֶׁר וְהַכָּבוֹד מִלְּפָנֶיךָ וְאַתָּה מוֹשֵׁל בַּכֹּל וּבְיָדְךָ כֹּחַ וּגְבוּרָה וּבְיָדְךָ לְגַדֵּל וּלְחַזֵּק לַכֹּל׃ 29.12. Both riches and honour come of Thee, and Thou rulest over all; and in Thy hand is power and might; and in Thy hand it is to make great, and to give strength unto all."
14. Xenophon, Memoirs, 1.1.19, 1.4.18 (5th cent. BCE - 4th cent. BCE)

1.1.19. For, like most men, indeed, he believed that the gods are heedful of mankind, but with an important difference; for whereas they do not believe in the omniscience of the gods, Socrates thought that they know all things, our words and deeds and secret purposes; that they are present everywhere, and grant signs to men of all that concerns man. IV. iii, 2; Cyropaedia I. vi. 46. 1.4.18. Nay, but just as by serving men you find out who is willing to serve you in return, by being kind who will be kind to you in return, and by taking counsel, discover the masters of thought, so try the gods by serving them, and see whether they will vouchsafe to counsel you in matters hidden from man. Then you will know that such is the greatness and such the nature of the deity that he sees all things Cyropaedia VIII. vii. 22. and hears all things alike, and is present in all places and heedful of all things.
15. Dead Sea Scrolls, Community Rule, 11.9-11.21 (2nd cent. BCE - 1st cent. CE)

16. Dead Sea Scrolls, Hodayot, 5.30-5.33, 9.21-9.24, 12.29-12.34, 12.37 (2nd cent. BCE - 1st cent. CE)

17. Dead Sea Scrolls, Hodayot, 5.30-5.33, 9.21-9.24, 12.29-12.34, 12.37 (2nd cent. BCE - 1st cent. CE)

18. Septuagint, Ecclesiasticus (Siracides), 10.4, 34.25-34.26 (2nd cent. BCE - 2nd cent. BCE)

10.4. The government of the earth is in the hands of the Lord,and over it he will raise up the right man for the time. 10.4. Do not boast about wearing fine clothes,nor exalt yourself in the day that you are honored;for the works of the Lord are wonderful,and his works are concealed from men. 34.25. If a man washes after touching a dead body,and touches it again,what has he gained by his washing? 34.26. So if a man fasts for his sins,and goes again and does the same things,who will listen to his prayer?And what has he gained by humbling himself?
19. Septuagint, Wisdom of Solomon, 6.3, 10.4 (2nd cent. BCE - 1st cent. BCE)

6.3. For your dominion was given you from the Lord,and your sovereignty from the Most High,who will search out your works and inquire into your plans. 10.4. When the earth was flooded because of him,wisdom again saved it,steering the righteous man by a paltry piece of wood.
20. Diodorus Siculus, Historical Library, 1.70-1.72 (1st cent. BCE - 1st cent. BCE)

1.70. 1.  In the first place, then, the life which the kings of the Egyptians lived was not like that of other men who enjoy autocratic power and do in all matters exactly as they please without being held to account, but all their acts were regulated by prescriptions set forth in laws, not only their administrative acts, but also those that had to do with the way in which they spent their time from day to day, and with the food which they ate.,2.  In the matter of their servants, for instance, not one was a slave, such as had been acquired by purchase or born in the home, but all were sons of the most distinguished priests, over twenty years old and the best educated of their fellow-countrymen, in order that the king, by virtue of his having the noblest men to care for his person and to attend him throughout both day and night, might follow no low practices; for no ruler advances far along the road of evil until he has those about him who will minister to his passions.,3.  And the hours of both the day and night were laid out according to a plan, and at the specified hours it was absolutely required of the king that he should do what the laws stipulated and not what he thought best.,4.  For instance, in the morning, as soon as he was awake, he first of all had to receive the letters which had been sent from all sides, the purpose being that he might be able to despatch all administrative business and perform every act properly, being thus accurately informed about everything that was being done throughout his kingdom. Then, after he had bathed and bedecked his body with rich garments and the insignia of his office, he had to sacrifice to the gods.,5.  When the victims had been brought to the altar it was the custom for the high priest to stand near the king, with the common people of Egypt gathered around, and pray in a loud voice that health and all the other good things of life be given the king if he maintains justice towards his subjects.,6.  And an open confession had also to be made of each and every virtue of the king, the priest saying that towards the gods he was piously disposed and towards men most kindly; for he was self-controlled and just and magimous, truthful, and generous with his possessions, and, in a word, superior to every desire, and that he punished crimes less severely than they deserved and rendered to his benefactors a gratitude exceeding the benefaction.,7.  And after reciting much more in a similar vein he concluded his prayer with a curse concerning things done in error, exempting the king from all blame therefor and asking that both the evil consequences and the punishment should fall upon those who served him and had taught him evil things.,8.  All this he would do, partly to lead the king to fear the gods and live a life pleasing to them, and partly to accustom him to a proper manner of conduct, not by sharp admonitions, but through praises that were agreeable and most conductive to virtue.,9.  After this, when the king had performed the divination from the entrails of a calf and had found the omens good, the sacred scribe read before the assemblage from out of the sacred books some of the edifying counsels and deeds of their most distinguished men, in order that he who held the supreme leadership should first contemplate in his mind the most excellent general principles and then turn to the prescribed administration of the several functions.,10.  For there was a set time not only for his holding audiences or rendering judgments, but even for his taking a walk, bathing, and sleeping with his wife, and, in a word, for every act of his life.,11.  And it was the custom for the kings to partake of delicate food, eating no other meat than veal and duck, and drinking only a prescribed amount of wine, which was not enough to make them unreasonably surfeited or drunken.,12.  And, speaking generally, their whole diet was ordered with such continence that it had the appearance of having been drawn up, not by a lawgiver, but by the most skilled of their physicians, with only their health in view. 1.71. 1.  Strange as it may appear that the king did not have the entire control of his daily fare, far more remarkable still was the fact that kings were not allowed to render any legal decision or transact any business at random or to punish anyone through malice or in anger or for any other unjust reason, but only in accordance with the established laws relative to each offence.,2.  And in following the dictates of custom in these matters, so far were they from being indigt or taking offence in their souls, that, on the contrary, they actually held that they led a most happy life;,3.  for they believed that all other men, in thoughtlessly following their natural passions, commit many acts which bring them injuries and perils, and that oftentimes some who realize that they are about to commit a sin nevertheless do base acts when overpowered by love or hatred or some other passion, while they, on the other hand, by virtue of their having cultivated a manner of life which had been chosen before all others by the most prudent of all men, fell into the fewest mistakes.,4.  And since the kings followed so righteous a course in dealing with their subjects, the people manifested a goodwill towards their rulers which surpassed even the affection they had for their own kinsmen; for not only the order of the priests but, in short, all the inhabitants of Egypt were less concerned for their wives and children and their other cherished possessions than for the safety of their kings.,5.  Consequently, during most of the time covered by the reigns of the kings of whom we have a record, they maintained an orderly civil government and continued to enjoy a most felicitous life, so long as the system of laws described was in force; and, more than that, they conquered more nations and achieved greater wealth than any other people, and adorned their lands with monuments and buildings never to be surpassed, and their cities with costly dedications of every description. 1.72. 1.  Again, the Egyptian ceremonies which followed upon the death of a king afforded no small proof of the goodwill of the people towards their rulers; for the fact that the honour which they paid was to one who was insensible of it constituted an authentic testimony to its sincerity.,2.  For when any king died all the inhabitants of Egypt united in mourning for him, rending their garments, closing the temples, stopping the sacrifices, and celebrating no festivals for seventy-two days; and plastering their heads with mud and wrapping strips of linen cloth below their breasts, women as well as men went about in groups of two or three hundred, and twice each day, reciting the dirge in a rhythmic chant, they sang the praises of the deceased, recalling his virtues; nor would they eat the flesh of any living thing or food prepared from wheat, and they abstained from wine and luxury of any sort.,3.  And no one would ever have seen fit to make use of baths or unguents or soft bedding, nay more, would not even have dared to indulge in sexual pleasures, but every Egyptian grieved and mourned during those seventy-two days as if it were his own beloved child that had died.,4.  But during this interval they had made splendid preparations for the burial, and on the last day, placing the coffin containing the body before the entrance to the tomb, they set up, as custom prescribed, a tribunal to sit in judgment upon the deeds done by the deceased during his life.,5.  And when permission had been given to anyone who so wished to lay complaint against him, the priests praised all his noble deeds one after another, and the common people who had gathered in myriads to the funeral, listening to them, shouted their approval if the king had led a worthy life,,6.  but if he had not, they raised a clamour of protest. And in fact many kings have been deprived of the public burial customarily accorded them because of the opposition of the people; the result was, consequently, that the successive kings practised justice, not merely for the reasons just mentioned, but also because of their fear of the despite which would be shown their body after death and of eternal obloquy. of the customs, then, touching the early kings these are the most important.
21. Philo of Alexandria, On The Life of Abraham, 122 (1st cent. BCE - 1st cent. CE)

122. Therefore, the middle person of the three, being attended by each of his powers as by body-guards, presents to the mind, which is endowed with the faculty of sight, a vision at one time of one being, and at another time of three; of one when the soul being completely purified, and having surmounted not only the multitudes of numbers, but also the number two, which is the neighbour of the unit, hastens onward to that idea which is devoid of all mixture, free from all combination, and by itself in need of nothing else whatever; and of three, when, not being as yet made perfect as to the important virtues, it is still seeking for initiation in those of less consequence, and is not able to attain to a comprehension of the living God by its own unassisted faculties without the aid of something else, but can only do so by judging of his deeds, whether as creator or as governor.
22. Philo of Alexandria, On Husbandry, 85-89, 84 (1st cent. BCE - 1st cent. CE)

84. Very beautifully, therefore, does the lawgiver in his recommendations, teach us not to elect as a chief, a man who is a breeder of horses, thinking that such a one is altogether unsuited to exercise authority, inasmuch as he is in a frenzy about pleasures and appetites, and intolerable loves, and rages about like an unbridled and unmanageable horse. For he speaks thus, "Thou shalt not be able to set over thyself a man that is a stranger, because he is not thy brother; because he will not multiply for himself his horses, and will not turn his people towards Egypt.
23. Philo of Alexandria, On The Cherubim, 49-51, 48 (1st cent. BCE - 1st cent. CE)

48. Now I bid ye, initiated men, who are purified, as to your ears, to receive these things, as mysteries which are really sacred, in your inmost souls; and reveal them not to any one who is of the number of the uninitiated, but guard them as a sacred treasure, laying them up in your own hearts, not in a storehouse in which are gold and silver, perishable substances, but in that treasurehouse in which the most excellent of all the possessions in the world does lie, the knowledge namely of the great first Cause, and of virtue, and in the third place, of the generation of them both. And if ever you meet with any one who has been properly initiated, cling to that man affectionately and adhere to him, that if he has learnt any more recent mystery he may not conceal it from you before you have learnt to comprehend it thoroughly. 48. It is, therefore, with great beauty, and also with a proper sense of what is consistent with the dignity of God, that the voice is said to have come forth out of the fire; for the oracles of God are accurately understood and tested like gold by the fire.
24. Philo of Alexandria, On The Decalogue, 41-43, 40 (1st cent. BCE - 1st cent. CE)

25. Philo of Alexandria, On The Migration of Abraham, 67 (1st cent. BCE - 1st cent. CE)

67. But the foolish man proceeds always by means of the two passions together, both anger and desire, omitting no opportunity, and discarding reason as his pilot and judge. But the man who is contrary to him has extirpated anger and desire from his nature, and has enlisted himself under divine reason as his guide; as also Moses, that faithful servant of God, did. Who, when he is offering the burnt offerings of the soul, "washes out the Belly;" that is to say, he washes out the whole seat of desires, and he takes away "the breast of the ram of the Consecration;" that is to say, that whole of the warlike disposition, that so the remainder, the better portion of the soul, the rational part, having no longer anything to draw it in a different direction or to counteract its natural impulses, may indulge its own free and noble inclinations towards everything that is beautiful;
26. Philo of Alexandria, On The Special Laws, 1.257-1.260, 3.208-3.209, 4.157-4.169 (1st cent. BCE - 1st cent. CE)

1.257. The law chooses that a person who brings a sacrifice shall be pure, both in body and soul; --pure in soul from all passions, and diseases, and vices, which can be displayed either in word or deed; and pure in body from all such things as a body is usually defiled by. 1.258. And it has appointed a burning purification for both these things; for the soul, by means of the animals which are duly fit for sacrifices; and for the body, by ablutions and sprinklings; concerning which we will speak presently; for it is fit to assign the pre-eminence in honour in every point to the superior and domit part of the qualities existing in us, namely, to the soul. 1.259. What, then, is the mode of purifying the soul? "Look," says the law, "take care that the victim which thou bringest to the altar is perfect, wholly without participation in any kind of blemish, selected from many on account of its excellence, by the uncorrupted judgments of the priests, and by their most acute sight, and by their continual practice derived from being exercised in the examination of faultless victims. For if you do not see this with your eyes more than with your reason, you will not wash off all the imperfections and stains which you have imprinted on your whole life, partly in consequence of unexpected events, and partly by deliberate purpose; 1.260. for you will find that this exceeding accuracy of investigation into the animals, figuratively signifies the amelioration of your own disposition and conduct; for the law was not established for the sake of irrational animals, but for that of those who have intellect and reason." So that the real object taken care of is not the condition of the victims sacrificed in order that they may have no blemish, but that of the sacrificers that they may not be defiled by any unlawful passion. 3.208. And the law says, "Let everything which a man that is unclean has touched be also unclean as being polluted by a participation in that which is unclean." And this sacred injunction appears to have a wide operation, not being limited to the body alone, but proceeding as it would seem also to investigate the dispositions of the soul 3.209. for the unjust and impious man is peculiarly unclean, being one who has no respect for either human or divine things, but who throws everything into disorder and confusion by the immoderate vehemence of his passions, and by the extravagance of his wickedness, so that everything which he touches becomes faulty, having its nature changed by the wickedness of him who has taken them in hand. For in like manner the actions of the good are, on the contrary, all praiseworthy, being made better by the energies of those who apply themselves to them, since in some degree what is done resembles in its character the person who does it.Go to the Tables of Contents of The Works of PhiloPlease buy the CD to support the site, view it without ads, and get bonus stuff!Early Christian Writings is copyright © 2001-2020 Peter Kirby E-Mail. 4.157. The all-wise Moses seeing this by the power of his own soul, makes no mention of any authority being assigned by lot, but he has chosen to direct that all offices shall be elected to; therefore he says, "Thou shalt not appoint a stranger to be a ruler over thee, but one of thine own Brethren,"{37}{#de 17:15.} implying that the appointment is to be a voluntary choice, and an irreproachable selection of a ruler, whom the whole multitude with one accord shall choose; and God himself will add his vote on favour of, and set his seal to ratify such an election, that being who is the confirmer of all advantageous things, looking upon the man so chosen as the flower of his race, just as the sight is the best thing in the body.XXXI. 4.158. And Moses gives also two reasons, on account of which it is not proper for strangers to be elected to situations of authority; in the first place, that they may not amass a quantity of silver, and gold, and flocks, and raise great and iniquitously earned riches for themselves, out of the poverty of those who are subjected to them; and secondly, that they may not make the nation quit their ancient abodes to gratify their own covetous desires, and so compel them to emigrate, and to wander about to and fro in interminable wanderings, suggesting to them hopes of the acquisition of greater blessings, which shall never be fulfilled, by which they come to lose those advantages of which they were in the secure enjoyment. 4.159. For our lawgiver was aware beforehand, as was natural that one who was a countryman and a relation, and who had also an especial share in the sublimest relationship of all, (and that sublimest of relationships is one constitution and the same law, and one God whose chosen nation is a peculiar people 4.160. And from the first day on which any one enters upon his office, he orders that he shall write out a copy of the book of the Law{38}{#de 17:18.} with his own hand, which shall supply him with a summary and concise image of all the laws, because he wishes that all the ordices which are laid down in it shall be firmly fixed in his soul; for while a man is reading the notions of what he is reading fleet away, being carried off by the rapidity of his utterance; but if he is writing they are stamped upon his heart at leisure, and they take up their abode in the heart of each individual as his mind dwells upon each particular, and settles itself to the contemplation of it, and does not depart to any other object, till it has taken a firm hold of that which was previously submitted to it. 4.161. When therefore he is writing, let him take care, every day, to read and study what he has written, both in order that he may thus attain to a continual and unchangeable recollection of these commands which are virtuous and expedient for all men to observe, and also that a firm love of and desire for them may be implanted in him, by reason of his soul being continually taught and accustomed to apply itself to the study and observance of the sacred laws. For familiarity, which has been engendered by long acquaintance, engenders a sincere and pure friendship, not only towards men, but even also towards such branches of learning as are worthy to be loved; 4.162. and this will take place if the ruler studies not the writings and memorials of some one else but those which he himself has written out; for his own works are, in a certain degree, more easily to be understood by each individual, and they are also more easily to be comprehended; 4.163. and besides that a man, while he is reading them, will have such considerations in his mind as these: "I wrote all this; I who am a ruler of such great power, without employing any one else as my scribe, though I had innumerable servants. Did I do all this, in order to fill up a volume, like those who copy out books for hire, or like men who practise their eyes and their hands, training the one to acuteness of sight, and the others to rapidity of writing? Why should I have done this? That was not the case; I did it in order that after I had recorded these things in a book, I might at once proceed to impress them on my heart, and that I might stamp upon my intellect their divine and indelible characters: 4.164. other kings bear sceptres in their hands, and sit upon thrones in royal state, but my sceptre shall be the book of the copy of the law; that shall be my boast and my incontestible glory, the signal of my irreproachable sovereignty, created after the image and model of the archetypal royal power of God. 4.165. And by always relying upon and supporting myself in the scared laws, I shall acquire the most excellent things. In the first place equality, than which it is not possible to discern any greater blessing, for insolence and excessive haughtiness are the signs of a narrow-minded soul, which does not foresee the future. 4.166. Equality, therefore, will win me good will from all who are subject to my power, and safety inasmuch as they will bestow on me a just requital for by kindness; but inequality will bring upon me terrible dangers, and these I shall escape by hating inequality, the purveyor of darkness and wars; and my life will be in no danger of being plotted against, because I honour equality, which has no connection with seditions, but which is the parent of light and stability. 4.167. Moreover, I shall gain another advantage, namely, that I shall not sway this way and that way, like the dishes in a scale, in consequence of perverting and distorting the commandments laid down for my guidance. But I shall endeavour to keep them, going through the middle of the plain road, keeping my own steps straight and upright, in order that I may attain to a life free from error or misfortune. 4.168. And Moses was accustomed to call the middle road the royal one, inasmuch as it lay between excess and deficiency; and besides, more especially, because in the number three the centre occupies the most important place, uniting the extremities on either side by an indissoluble chain, it being attended by these extremities as its bodyguards as though it were a king. 4.169. Moreover, Moses says that a longenduring sovereignty is the reward of a lawful magistrate or ruler who honours equality, and who without any corruption gives just decisions in a just manner, always studying to observe the laws; not for the sake of granting him a life extending over many years, combined with the administration of the commonwealth, but in order to teach those who do not understand that a governor who rules in accordance with the laws, even though he die, does nevertheless live a long life by means of his actions which he leaves behind him as immortal, the indestructible monuments of his piety and virtue.XXXIII.
27. Philo of Alexandria, Questions On Exodus, 2.51 (1st cent. BCE - 1st cent. CE)

28. Philo of Alexandria, Who Is The Heir, 246, 184 (1st cent. BCE - 1st cent. CE)

184. But the unmixed and unadulterated portion of the soul is the pure mind, which, being inspired by heaven from above, when it is preserved in a state free from all disease and from all mishap is very suitably all poured forth and resolved into the elements of a sacred libation, and so restored in a fitting manner to God, who inspired it and preserved it free from any infliction of evil; but the mixed portion is entirely that of the outward senses, and for this part nature has made suitable craters.
29. Philo of Alexandria, Plant., 126 (1st cent. BCE - 1st cent. CE)

126. And Moses very appropriately says that the fruit of education is not only holy but also praised; for every one of the virtues is a holy thing, but most especially is gratitude holy; but it is impossible to show gratitude to God in a genuine manner, by those means which people in general think the only ones, namely offerings and sacrifices; for the whole world could not be a temple worthy to be raised to his honour, except by means of praises and hymns, and those too must be such as are sung, not by loud voices, but by the invisible and pure mind, which shall raise the shout and song to him.
30. Josephus Flavius, Jewish Antiquities, 4.40, 4.42-4.43, 8.108 (1st cent. CE - 1st cent. CE)

4.42. When I lived a private quiet life, I left those good things which, by my own diligence, and by thy counsel, I enjoyed with Raguel my father-in-law; and I gave myself up to this people, and underwent many miseries on their account. I also bore great labors at first, in order to obtain liberty for them, and now in order to their preservation; and have always showed myself ready to assist them in every distress of theirs. 4.43. Now, therefore, since I am suspected by those very men whose being is owing to my labors, come thou, as it is reasonable to hope thou wilt; thou, I say, who showedst me that fire at mount Sinai, and madest me to hear its voice, and to see the several wonders which that place afforded thou who commandedst me to go to Egypt, and declare thy will to this people; 8.108. I have indeed built this temple to thee, and thy name, that from thence, when we sacrifice, and perform sacred operations, we may send our prayers up into the air, and may constantly believe that thou art present, and art not remote from what is thine own; for neither when thou seest all things, and hearest all things, nor now, when it pleases thee to dwell here, dost thou leave the care of all men, but rather thou art very near to them all, but especially thou art present to those that address themselves to thee, whether by night or by day.”
31. Josephus Flavius, Against Apion, 1.217-1.218, 2.45-2.47, 2.294 (1st cent. CE - 1st cent. CE)

1.217. It is true, many of the men before mentioned have made great mistakes about the true accounts of our nation in the earliest times, because they had not perused our sacred books; yet have they all of them afforded their testimony to our antiquity, concerning which I am now treating. 2.45. And for his successor Ptolemy, who was called Philadelphus, he did not only set all those of our nation free, who were captives under him, but did frequently give money [for their ransom]; and, what was his greatest work of all, he had a great desire of knowing our laws, and of obtaining the books of our sacred scriptures: 2.46. accordingly he desired that such men might be sent him as might interpret our law to him; and in order to have them well compiled, he committed that care to no ordinary persons, but ordained that Demetrius Phalereus, and Andreas, and Aristeas; the first, Demetrius, the most learned person of his age 2.47. and the others, such as were intrusted with the guard of his body, should take the care of this matter: nor would he certainly have been so desirous of learning our law and the philosophy of our nation had he despised the men that made use of it, or had he not indeed had them in great admiration. /p 2.294. and what is more advantageous than mutual love and concord? and this so far that we are to be neither divided by calamities, nor to become injurious and seditious in prosperity; but to condemn death when we are in war, and in peace to apply ourselves to our mechanical occupations, or to our tillage of the ground; while we in all things and all ways are satisfied that God is the inspector and governor of our actions.
32. New Testament, 1 Corinthians, 1.18-1.26, 8.8 (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; 8.8. But food will not commend us to God. Forneither, if we don't eat, are we the worse; nor, if we eat, are we thebetter.
33. New Testament, Hebrews, 10.5-10.10 (1st cent. CE - 1st cent. CE)

10.5. Therefore when he comes into the world, he says, "Sacrifice and offering you didn't desire, But a body did you prepare for me; 10.6. In whole burnt offerings and sacrifices for sin you had no pleasure. 10.7. Then I said, 'Behold, I have come (In the scroll of the book it is written of me) To do your will, God.' 10.8. Previously saying, "Sacrifices and offerings and whole burnt offerings and sacrifices for sin you didn't desire, neither had pleasure in them" (those which are offered according to the law) 10.9. then he has said, "Behold, I have come to do your will." He takes away the first, that he may establish the second 10.10. by which will we have been sanctified through the offering of the body of Jesus Christ once for all.
34. New Testament, Romans, 9.19, 14.14, 14.20 (1st cent. CE - 1st cent. CE)

9.19. You will say then to me, "Why does he still find fault? For who withstands his will? 14.14. I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself; except that to him who considers anything to be unclean, to him it is unclean. 14.20. Don't overthrow God's work for food's sake. All things indeed are clean, however it is evil for that man who creates a stumbling block by eating.
35. New Testament, Matthew, 9.13, 12.7 (1st cent. CE - 1st cent. CE)

9.13. But you go and learn what this means: 'I desire mercy, and not sacrifice,' for I came not to call the righteous, but sinners to repentance. 12.7. But if you had known what this means, 'I desire mercy, and not sacrifice,' you would not have condemned the guiltless.
36. Tosefta, Sanhedrin, 4.5 (1st cent. CE - 2nd cent. CE)

37. Eusebius of Caesarea, Preparation For The Gospel, 9.38 (3rd cent. CE - 4th cent. CE)

38. Anon., Letter of Aristeas, None

1. Since I have collected Material for a memorable history of my visit to Eleazar the High priest of the Jews, and because you, Philocrates, as you lose no opportunity of reminding me, have set great store upon receiving an account of the motives and object of my mission, I have attempted to draw up a clear exposition of the matter for you, for I perceive that you possess a natural love of learning
39. Pseudo-Phocylides, The Sentences of Pseudo-Phocylides, 75



Subjects of this text:

subject book bibliographic info
(great) library of alexandria Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 236
agent Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148
alexandria Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 146, 148, 151; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 52, 55, 237
allegorical interpretation/allegory Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34
allegory, allegorical interpretation, letter of aristeas Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 46, 47
allegory, allegorical interpretation Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 46, 47
andreas, companion of aristeas Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 237
archytas, aristeas, letter of Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 109
aristeas, letter of, allegorical interpretation Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 46, 47
aristeas, letter of, aristotelian mean Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 46
aristeas, letter of, critique of pagan religion Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 46
aristeas, letter of, cult maintained Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 47
aristeas, letter of, eleazars apology for the law Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 46
aristeas, letter of, ethical allegory Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 47
aristeas, letter of, food laws Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 46, 47
aristeas, letter of, hellenistic accommodation Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 46
aristeas, letter of, mediating position Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 46, 47
aristeas, letter of, universal outlook Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 47
aristeas, letter of Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 46, 47
aristeas Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 146, 148, 151
aristeas (narrator) Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55, 237
aristotle, doctrine of the mean Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 46
aristotle Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 46
asceticism Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 52
benefactions Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 335
bible, books Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 40
bockmuehl, markus Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 109
body and soul Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 52
body inherent defilement of Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 52
boundary Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 146, 148, 151
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) 237
chreia Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 52
circumcision Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 151
city Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148
country Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148
courage Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 418
court Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 146, 148, 151
culture, hellenistic Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 40
cynic, homily Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 52
cynic Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 52
demetrius of phalerum Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55, 237
demons in second temple judaism Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 52
deputation to eleazar Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55
digressions Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55
dreams Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 335
education Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 237
egypt Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 406
elders/council of elders Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 340
eleazar, high priest Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 223; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 55, 237, 375
eleazar, jewish high priest Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 46, 47
eleazer Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 151
emendation Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 237
environment, cultural Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 223
epilogue Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55
ethnographers, hellenistic Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 52
ethopoeia Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 52
eusebius of caesarea Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34
exodus, book of Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 52
exodus paradigm Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55
exodus story, ps.-aristeass rewriting Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 236
fame Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 367, 368, 371, 375, 377, 406
fear of god Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 335
friends, of the king Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 335
gentiles Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 146
gifts, royal Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55, 375
god, of the jews Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55, 335, 367, 368, 371, 375, 377, 406, 418
gods omniscience Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 117
gods will Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 117
government Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 377
greek, literature/sources Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55, 237
greek Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 237, 377
hebrew Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 52
hecataeus of abdera Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 371
hero-agent Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148
high priest Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 146, 151
high priests, vestments Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 52
high priests Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 52
holy spirit Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 52
house v Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148
identity, construction of Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 223
imitation of god Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 418
impartiality Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 335
interpretation Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34
interpretation—see also midrash Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 340
irrationality Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 52
israel, nan Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 340
jerusalem Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 223; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 146, 148; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 52, 55, 375
jew Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 146
josephus Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34
judaeans, of alexandria Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 223
judaism, alexandrian Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55, 237
judaism Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 418
judaism in egypt, jewish responses to hellenistic culture Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 46, 47
judaism in egypt Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 46, 47
judea Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148
justice Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 335, 368, 375, 418
king Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 52, 55, 237, 335, 367, 368, 371, 375, 377, 406, 418
kingdom Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 151
kings, biblical Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 340
kingship Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55, 335, 406
law, biblical/rabbinic—see also, halakhah Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 340
law, jewish/of moses Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 55, 237, 335, 418
leniency Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 335
letter of aristeas, eleazar Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 236
letter of aristeas, translation of the hebrew scripture Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 236
literary forms Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 52
logos Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 109
love Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 368, 406
menedemus Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 377
military Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 418
moderation Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 367
monotheistic Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 151
moses Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 117
myth, historical Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 52
narrative (διήγησις) Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 55
narrator (aristeas, gentile) Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55
nomos, law of the judaeans Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 223
non-jew Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 146
offering Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 223
order Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148
papyri Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 406
paraphrasis Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 52
parents Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 367
passions Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 52
patriarchs Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 340
peace Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148
peri basileus Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 52
philo of alexandria Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 375
philomatheis Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 40
philosophers, jews as Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 368, 377
philosophystoic Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 52, 371, 375, 418
physis, as natural law Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 223
piety Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 368, 375
polis Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 223
politeia, of judaeans Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 223
prayer Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 340; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 375
priesthood, judaean Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 223
priests/priesthood Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 340
priests Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 151
progymnasa (-mata) Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 52
prologue (to ben sira) Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 40
pronoia/forethought/foresight Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 335
providence Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 117
ps.-aristeas Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 52, 55, 237, 371, 375, 377, 418
pseudo-phocylides Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 371
ptolemaic king Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 146, 148, 151
ptolemaios ii Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 223
ptolemy i Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 55
ptolemy ii Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 55
ptolemy ii philadelphus Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 237, 371, 375
purity Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 151
representation Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148
reputation Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 335, 375, 377, 406, 418
revelation Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 40
rhetoric/rhetorical, devices Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 52
rhetoric/rhetorical, handbook Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 52
rhetoric/rhetorical Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 52
ring composition Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55
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
ruler cult Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 371
sacrifice/offering Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 368, 375
samuel Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 117
saul Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 117
second temple judaism Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 52
septuagint Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 236
sibylline oracle, third, letter of aristeas comparison Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 46
sibylline oracle, third Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 46
sibylline oracles Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 46
sirach Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 109
soldiers Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 418
solomon Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 117
soul, divisions of Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 52
space v Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 146, 148
stoics Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 109
superiority, jewish Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 377
symbol and symbolic interpretation Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 52
symposium/symposia, philosophical Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 52
symposium/symposia, royal Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 52
symposium/symposia Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 52, 55, 237, 335, 371, 375, 377, 406, 418
synkrisis Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 52
temple, jewish, water system Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34
temple Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 223
temple scroll Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 335
temple v Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148
theodektes Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55
therapeutae Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 52
torah Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 340; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55
translation, literal Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 223
translation Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148, 151; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 52, 55
translators, jewish Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 55, 237, 368, 375, 377
travelogue Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 52
universal/-ism Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 375, 418
utopian literature/geography Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 52
van der horst, p. w.' Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 109
variatio Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 52
vestments, high priests Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 52
virtue Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 237, 371, 418
vision of god, purification before Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 52
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) 367, 371
wisdom/wisdom Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 371
wisdom Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 40
worship Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 151
xenophanes Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 117
zeus Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 151