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Tiresias: The Ancient Mediterranean Religions Source Database



1162
Anon., Letter Of Aristeas, 25


nanand immediately produce the persons of the captives. For we consider that it will be advantageous to us and to our affairs that the matter should be brought to a conclusion. Any one who likes may give information about any who disobey the decree on condition that if the man is proved guilty he will become his slave; his property, however, will be handed over to the royal treasury.'


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

31 results
1. Hebrew Bible, Exodus, 24.6, 24.9, 25.29 (9th cent. BCE - 3rd cent. BCE)

24.6. וַיִּקַּח מֹשֶׁה חֲצִי הַדָּם וַיָּשֶׂם בָּאַגָּנֹת וַחֲצִי הַדָּם זָרַק עַל־הַמִּזְבֵּחַ׃ 24.9. וַיַּעַל מֹשֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל׃ 25.29. וְעָשִׂיתָ קְּעָרֹתָיו וְכַפֹּתָיו וּקְשׂוֹתָיו וּמְנַקִּיֹּתָיו אֲשֶׁר יֻסַּךְ בָּהֵן זָהָב טָהוֹר תַּעֲשֶׂה אֹתָם׃ 24.6. And Moses took half of the blood, and put it in basins; and half of the blood he dashed against the altar." 24.9. Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel;" 25.29. And thou shalt make the dishes thereof, and the pans thereof, and the jars thereof, and the bowls thereof, wherewith to pour out; of pure gold shalt thou make them."
2. 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."
3. 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."
4. Hebrew Bible, Proverbs, 21.1-21.3 (9th cent. BCE - 3rd cent. BCE)

21.1. פַּלְגֵי־מַיִם לֶב־מֶלֶךְ בְּיַד־יְהוָה עַל־כָּל־אֲשֶׁר יַחְפֹּץ יַטֶּנּוּ׃ 21.1. נֶפֶשׁ רָשָׁע אִוְּתָה־רָע לֹא־יֻחַן בְּעֵינָיו רֵעֵהוּ׃ 21.2. כָּל־דֶּרֶךְ־אִישׁ יָשָׁר בְּעֵינָיו וְתֹכֵן לִבּוֹת יְהוָה׃ 21.2. אוֹצָר נֶחְמָד וָשֶׁמֶן בִּנְוֵה חָכָם וּכְסִיל אָדָם יְבַלְּעֶנּוּ׃ 21.3. אֵין חָכְמָה וְאֵין תְּבוּנָה וְאֵין עֵצָה לְנֶגֶד יְהוָה׃ 21.3. עֲשֹׂה צְדָקָה וּמִשְׁפָּט נִבְחָר לַיהוָה מִזָּבַח׃ 21.1. The king’s heart is in the hand of the LORD, as the watercourses: He turneth it whithersoever He will." 21.2. Every way of a man is right in his own eyes; But the LORD weigheth the hearts." 21.3. To do righteousness and justice Is more acceptable to the LORD than sacrifice."
5. Hebrew Bible, 2 Kings, 18.26 (8th cent. BCE - 5th cent. BCE)

18.26. וַיֹּאמֶר אֶלְיָקִים בֶּן־חִלְקִיָּהוּ וְשֶׁבְנָה וְיוֹאָח אֶל־רַב־שָׁקֵה דַּבֶּר־נָא אֶל־עֲבָדֶיךָ אֲרָמִית כִּי שֹׁמְעִים אֲנָחְנוּ וְאַל־תְּדַבֵּר עִמָּנוּ יְהוּדִית בְּאָזְנֵי הָעָם אֲשֶׁר עַל־הַחֹמָה׃ 18.26. Then said Eliakim the son of Hilkiah, and Shebnah, and Joah, unto Rab-shakeh: ‘Speak, I pray thee, to thy servants in the Aramean language; for we understand it; and speak not with us in the Jews’language, in the ears of the people that are on the wall.’"
6. Hebrew Bible, Isaiah, 36.11 (8th cent. BCE - 5th cent. BCE)

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׃ 36.11. Then said Eliakim and Shebna and Joah unto Rab-shakeh: ‘Speak, I pray thee, unto thy servants in the Aramean language, for we understand it; and speak not to us in the Jews’language, in the ears of the people that are on the wall.’"
7. Plato, Phaedrus, 250b5 (5th cent. BCE - 4th cent. BCE)

8. Aristotle, Politics, 7 (4th cent. BCE - 4th cent. BCE)

9. Anon., Letter of Aristeas, 10, 100-109, 11, 110-119, 12, 120-129, 13, 130-139, 14, 140-149, 15, 150-159, 16, 160-169, 17, 170-179, 18, 180-189, 19, 190-199, 2, 20, 200-209, 21, 210-219, 22, 220-229, 23, 230-239, 24, 240-259, 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 (2nd cent. BCE - 2nd cent. BCE)

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
10. 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.’"
11. Polybius, Histories, 5.81, 15.25, 15.32 (2nd cent. BCE - 2nd cent. BCE)

5.81. 1.  During this time Theodotus made a daring attempt, which, though characteristic of an Aetolian, showed no lack of courage.,2.  As from his former intimacy with Ptolemy he was familiar with his tastes and habits, he entered the camp at early dawn with two others.,3.  It was too dark for his face to be recognized, and there was nothing to attract attention in his dress and general appearance, as their army also was mixed.,4.  He had noticed on previous days the position of the king's tent, as the skirmishes had come up quite near to the camp, and making boldly for it, he passed all the first guards without being noticed and,,5.  bursting into the tent in which the king used to dine and transact business, searched everywhere. He failed indeed to find the king, who was in the habit of retiring to rest outside the principal and official tent,,6.  but after wounding two of those who slept there and killing the king's physician Andreas, he returned in safety to his own camp, although slightly molested as he was leaving that of the enemy,,7.  and thus as far as daring went accomplished his enterprise, but was foiled only by his lack of foresight in omitting to ascertain exactly where the king was in the habit of sleeping. 15.25. 1.  Sosibius, the pretended guardian of Ptolemy, appears to have been a dexterous instrument of evil who remained long in power and did much mischief in the kingdom.,2.  He first of all compassed the death of Lysimachus, who was Ptolemy's son by Arsinoë the daughter of Lysimachus, next that of Magas, son of Ptolemy and Berenice, daughter of Magas, thirdly that of Berenice, mother of Ptolemy Philopator, fourthly that of Cleomenes of Sparta, and fifthly that of Arsinoë, the daughter of Berenice. Ambition and Fate of Agathocles,3.  After four or five days, erecting a tribune in the largest colonnade of the palace, they summoned a meeting of the bodyguard and household troops as well as of the officers of the infantry and cavalry.,4.  When all these had collected, Agathocles and Sosibius mounted the tribune, and in the first place acknowledged the death of the king and queen and enjoined the populace to go into mourning as was their usual practice.,5.  After this they crowned the boy and proclaimed him king, and then read a forged will, in which it was written that the king appointed Agathocles and Sosibius guardians of his son.,6.  They begged the officers to remain well disposed and maintain the boy on his throne; and afterwards brought in two silver urns, the one said to contain the bones of the king and the other those of Arsinoë.,7.  As a fact, the one did contain the king's bones, but the other was full of spices. Hereupon they at once celebrated the funeral, and now the real circumstances of Arsinoë's fate became manifest to all.,8.  For on her death being made known, everyone began to inquire how she had perished. As there was no other cause assigned when the true report began to reach people's ears, though doubt still subsisted, the truth was impressed on the minds of all, and the people were much stirred in consequence.,9.  As for the king, no one cared, but concerning Arsinoë, when some recalled her orphanhood and others the insults and outrages inflicted on her during her whole life, and finally her unhappy death, the people fell into such a state of distraction and affliction that the town was full of groans, tears, and ceaseless lamentation,,10.  a testimony, in the opinion of those who judged correctly, not so much of affection for Arsinoë as of hatred of Agathocles.,11.  The latter, after depositing the urns in the royal vaults, ordered the public mourning to cease, and as a first step granted two months' pay to the troops, feeling sure of taking the edge off their hatred by appealing to the soldiers' spirit of avarice, and in the next place imposed on them the oath they were accustomed to take on the proclamation of a new king.,12.  He also sent away Philammon who had carried out the murder of Arsinoë, making him libyarch in the Cyrenaica, and he placed the child in the care of Oethe and Agathoclea.,13.  After this he dispatched Pelops, son of Pelops, to Asia, to King Antiochus to beg him to remain on friendly terms and not to transgress his treaty with the young king's father, and sent Ptolemy, son of Sosibius, to Philip to arrange for the proposed match and to beg for his help if Antiochus attempted any serious violation of his obligations.,14.  He also appointed Ptolemy, the son of Agesarchus, ambassador to Rome, with the idea not of his hurrying to his post, but of his remaining in Greece when he reached that country and met his friends and relatives there,,15.  the object of Agathocles being to remove all men of distinction from Egypt.,16.  He also sent Scopas, the Aetolian, to Greece to hire mercenaries, providing him with a large sum of money to advance to them.,17.  Two reasons underlay this plan; for in the first place, he wished to use the troops he hired for the war against Antiochus, and next to send away the existing force of mercenaries to the country forts in Egypt and to the foreign settlements, and then with these new arrivals to fill up and remodel the household troops and the guards of the court, and of the rest of the city, thinking that the men he himself had enlisted and whom he paid, as they had no political sympathies regarding past events of which they were ignorant, as they reposed their hopes of preservation and advancement on himself, would readily support him and join heartily in executing all his behests.,19.  All this happened before the negotiations with Philip, as I have stated, but as the negotiations fell to be dealt with first owing to the order of my narrative, it was necessary for me to manage matters so as to give an account of the interviews and speeches of the ambassadors before mentioning their appointment and dispatch.,20.  Agathocles, as soon as he had removed all the most notable men and checked to a great extent by the advance of pay the disaffection among the troops, turned to his old courses.,21.  He filled up the vacant places of the royal "friends" by appointing from the body servants and other attendants those most remarkable for their effrontery and recklessness.,22.  He himself spent the greater part of the day and night in drinking and the debauchery which commonly accompanies it, sparing neither women in the flower of their age nor brides nor virgins, and all this he did with the most odious ostentation.,23.  So that as strong dislike against him was aroused on all sides, as no attempt was made to conciliate or help those aggrieved, but on the contrary there was a constant repetition of outrage, arrogance, and neglect,,24.  the former hatred of the populace for him began to fume again, and all recalled the calamities that these men had brought on the kingdom.,25.  But since they had no leader of any weight, through whom to vent their anger on Agathocles and Agathoclea, they kept quiet, their only remaining hope, to which they eagerly clung, being in Tlepolemus.,26.  While the king lived, Tlepolemus attended to his own affairs, but on the death of Ptolemy, after quieting the populace, he became again military governor of the district round Pelusium;,27.  and at first he consulted the king's interest in all he did, believing that there would be some council charged with the guardianship of the child and the general control of affairs.,28.  But when he saw that all the men worthy of this office had been got rid of, and that Agathocles ventured to assume the reins of government, he very soon changed his attitude, as he was conscious of the danger that menaced him owing to their long-standing enmity, and collecting his forces around him took measures for providing himself with money in order that he might not fall an easy prey to any of his foes.,29.  At the same time he did not despair of himself obtaining the guardianship of the child and the direction of affairs, thinking that he was, if his own judgement did not deceive him, more capable because he heard that both the troops under his own command and those in Alexandria placed in him their hopes of overthrowing the insolent domination of Agathocles.,30.  Such being his opinion of himself, the difference between them became speedily more acute, since both of them contributed to this end.,31.  For Tlepolemus, as he was desirous of attaching to himself the commanders, taxiarchs, and inferior officers, entertained them sedulously at banquets; and on those occasions, either flattered by those who wished to make themselves agreeable to him or on his own impulse, since he was young and they were talking over their wine, he would make remarks about the family of Agathocles, at first enigmatical, then of doubtful import, but finally quite outspoken and conveying the most venomous insults.,32.  For he used to toast the wall-dauber and the sackbut-girl and the lady-barber, and the young boy who was so complaisant at the drinking-bouts when he was cupbearer to the king in his childhood's days.,33.  As his guests always laughed with him and contributed something of their own to his jests, the matter soon reached the ears of Agathocles.,34.  Their enmity was now avowed, and Agathocles lost no time in bringing an accusation against Tlepolemus, charging him with disaffection to the king and stating that he was inviting Antiochus to assume the government.,35.  He was in no lack of specious grounds for this accusation, some resting on reports of actual facts which he distorted and some being pure inventions of his own.,36.  All this he did with the object of working up the populace against Tlepolemus, but it had the contrary result. For as they had for long rested their hopes on Tlepolemus, they were exceedingly glad to see the quarrel becoming more inflamed.,37.  The popular movement originated in the following manner. Nicon, who was a relative of Agathocles, had been appointed director of naval affairs during the lifetime of Ptolemy, and he now. . . . Agathocles also killed Deinon, son of Deinon, and this was, as the saying is, "the justest of his many iniquities." For at the time when dispatches reached Deinon proposing the murder of Arsinoë, it was perfectly in his power to report the criminal project and save the kingdom, but he chose to take the part of Philammon and became thus the cause of all the evils which followed. 15.32. 1.  When bitterly bewailing their evil fate they found all was useless, they sent out the boy with the bodyguard.,2.  The Macedonians then took the king and at once setting him on a horse conducted him to the stadium.,3.  His appearance was greeted with loud cheers and clapping of hands, and they now stopped the horse, took him off, and leading him forward placed him in the royal seat.,4.  The joy of the crowd was mingled with regret, for on the one hand they were delighted at having the boy in their hands, but on the other they were displeased that the guilty persons had not been arrested and punished as they deserved.,5.  So that they continued to shout, demanding that those who had caused all the evil should be taken into custody and made an example.,6.  The day had now advanced, and as the people after all could find no one on whom to vent their resentment, Sosibius, who was the son of Sosibius and at the present time, being a member of the bodyguard, particularly devoted his attention to the king and to affairs of state,,7.  seeing that there was no hope of appeasing the fury of the populace and that the boy was ill at ease, finding himself among strangers and amidst all the commotion of the mob, asked the king if he would give up to the people those who were in any way guilty of offences to himself or his mother.,8.  When the boy nodded his head in assent Sosibius bade some of the bodyguard communicate the royal decision, and making the boy get up led him away to join his household at his own house which was quite near.,19.  When the king's consent was announced, there was a deafening outburst of cheering and applause all through the stadium.,10.  Meanwhile Agathocles and Agathoclea had separated and each retired to their own residence, and very soon a certain number of soldiers, some on their own initiative and others forced to go by the crowd, set off in search of both.
12. Septuagint, 1 Maccabees, 10.51 (2nd cent. BCE - 2nd cent. BCE)

10.51. Then Alexander sent ambassadors to Ptolemy king of Egypt with the following message:
13. 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.'
14. Septuagint, 3 Maccabees, 1.2-1.3 (2nd cent. BCE - 2nd cent. BCE)

1.2. But a certain Theodotus, determined to carry out the plot he had devised, took with him the best of the Ptolemaic arms that had been previously issued to him, and crossed over by night to the tent of Ptolemy, intending single-handed to kill him and thereby end the war. 1.2. Mothers and nurses abandoned even newborn children here and there, some in houses and some in the streets, and without a backward look they crowded together at the most high temple. 1.3. But Dositheus, known as the son of Drimylus, a Jew by birth who later changed his religion and apostatized from the ancestral traditions, had led the king away and arranged that a certain insignificant man should sleep in the tent; and so it turned out that this man incurred the vengeance meant for the king.
15. Philo of Alexandria, On The Life of Abraham, 67 (1st cent. BCE - 1st cent. CE)

67. Therefore giving no consideration to anything whatever, neither to the men of his tribe, nor to those of his borough, nor to his fellow disciples, nor to his companions, nor those of his blood as sprung from the same father or the same mother, nor to his country, nor to his ancient habits, nor to the customs in which he had been brought up, nor to his mode of life and his mates, every one of which things has a seductive and almost irresistible attraction and power, he departed as speedily as possible, yielding to a free and unrestrained impulse, and first of all he quitted the land of the Chaldaeans, a prosperous district, and one which was greatly flourishing at that period, and went into the land of Charran, and from that, after no very distant interval, he departed to another place, which we will speak of hereafter, when we have first discussed the country of Charran. XV.
16. 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.
17. 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.
18. 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.
19. 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.
20. Philo of Alexandria, On The Creation of The World, 4 (1st cent. BCE - 1st cent. CE)

4. Accordingly no one, whether poet or historian, could ever give expression in an adequate manner to the beauty of his ideas respecting the creation of the world; for they surpass all the power of language, and amaze our hearing, being too great and venerable to be adapted to the sense of any created being.
21. 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.
22. Philo of Alexandria, On The Special Laws, 1.142 (1st cent. BCE - 1st cent. CE)

1.142. from all which circumstances it is plain that the law invests the priests with the dignity and honour that belongs to kings; since he commands contributions from every description of possession to be given to them as to rulers;
23. 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.
24. Philo of Alexandria, On The Life of Moses, 1.5, 1.15-1.16, 1.105, 1.132, 2.5, 2.25-2.44 (1st cent. BCE - 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. 2.25. 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.
25. 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.
26. Philo of Alexandria, On The Embassy To Gaius, 4, 157 (1st cent. BCE - 1st cent. CE)

157. But he never removed them from Rome, nor did he ever deprive them of their rights as Roman citizens, because he had a regard for Judaea, nor did he never meditate any new steps of innovation or rigour with respect to their synagogues, nor did he forbid their assembling for the interpretation of the law, nor did he make any opposition to their offerings of first fruits; but he behaved with such piety towards our countrymen, and with respect to all our customs, that he, I may almost say, with all his house, adorned our temple with many costly and magnificent offerings, commanding that continued sacrifices of whole burnt offerings should be offered up for ever and ever every day from his own revenues, as a first fruit of his own to the most high God, which sacrifices are performed to this very day, and will be performed for ever, as a proof and specimen of a truly imperial disposition.
27. 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;
28. Josephus Flavius, Against Apion, 2.44 (1st cent. CE - 1st cent. CE)

2.44. of the same mind also was Ptolemy the son of Lagus, as to those Jews who dwelt at Alexandria.” For he intrusted the fortresses of Egypt into their hands, as believing they would keep them faithfully and valiantly for him; and when he was desirous to secure the government of Cyrene, and the other cities of Libya to himself, he sent a party of Jews to inhabit them.
29. Clement of Alexandria, Miscellanies, 1.22.150 (2nd cent. CE - 3rd cent. CE)

30. Eusebius of Caesarea, Preparation For The Gospel, 9.38, 13.12.2, 13.12.7 (3rd cent. CE - 4th cent. CE)

31. Orphic Hymns., Fragments, 164



Subjects of this text:

subject book bibliographic info
(great) library of alexandria Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 54, 201
affairs of state Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 123
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; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 54, 134
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
andreas, companion of aristeas Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 27, 121, 122, 136, 415
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, 306
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
aratus Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 130
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 (narrator) Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 27, 54, 103, 125, 130, 131, 156, 160, 306, 415
aristobulus Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 42, 130
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
artapanus Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 42
augustus Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 156
banker Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 123
beth anath Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 84
bowls Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54, 156
callimachus Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 136
captives of war Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 133
censers Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 156
character Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 103
citadel Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54
clean/unclean Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54, 306
clement of alexandria Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 225
cleopatra ii Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 160
cleopatra iii Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 160
cloven-hoofed animals Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 306
coele-syria Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121, 125
court, royal/ptolemaic Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 27, 136
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
debt-slavery Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 84
decree/s, edict, memoranda (prostagma) Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 24, 41, 42, 123, 131, 133, 134
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) 54, 201; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54, 121, 125, 160
deputation to eleazar Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 103
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) 306
dis Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 122, 124
documents, official Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 41, 130, 131, 134, 136, 160
drachma Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 122, 123, 124, 134
edict Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 41, 122, 123, 131, 133, 156
education, greek Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 41
education, rhetorical Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 42
education Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 41, 42
egypt Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 26; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 42, 103, 121, 123, 125, 156, 160, 415
egyptians Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121, 130, 160
ekphrasis Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54
eleazar, high priest Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 24, 34, 54, 103, 131, 156, 306, 415
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
elephantine Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 160
embassy Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 415
emendation Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34
enkyklios paideia Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 42
estates, royal Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 84
euhemerus of messene Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 41
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, 130
exodus, book of Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 156
exodus, event/story Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 42, 125
exodus story, ps.-aristeass rewriting Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 237
ezekiel the tragedian Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 42
flagons Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 156
formula valetudinis Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 27
galilee, upper galilee Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 84
genre Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 41
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, 156
god, of the jews Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 122, 123, 124, 130, 156, 415
greek, historiography/historians Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 130, 131
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) 41, 103
greek Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 121, 124, 134, 136, 156
head bodyguard Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121, 136
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) 121, 156
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 priests, vestments Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54
high priests Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54, 103, 131, 156
historiography Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 131
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; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 42
hyparchies Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 26
idol/idol worship/idolatry Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54
informers Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 133, 134, 306, 415
inscriptions Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 131
interpretation Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 54, 156, 306
jerusalem, as imagined in the letter of aristeas Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 54
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, temple Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 54
jerusalem Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 27, 34, 54, 156, 415
jews in alexandria, politeuma/πολίτευμα Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 201
josephus Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 103, 121, 124, 125, 130, 160
judaea (judea), ptolemaic administration of Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 241
judaism, alexandrian Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 130
judea Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54, 103, 121, 125
judeans Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 103, 121, 122, 123, 125, 156
justice Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 123, 415
king Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 24, 41, 54, 103, 121, 122, 123, 124, 125, 130, 136, 156, 160, 306, 415
kingship Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 41
kosher law / food laws Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54, 306
ladles Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 156
land tenancy, hired workers Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 84
landowners, tenants Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 84
law, jewish/of moses Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 54, 122, 125, 306
legislation, jewish/moses Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 122
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) 54, 237
libation cups Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 156
lordship of god Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 122
love Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 103
love of learning Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 103
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, 125, 130, 160
megasthenes Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 41
memorandum Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 41, 54
memory, cultural Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 225, 229, 241
mercenary Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 156, 160
meridarchs Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 26
mezuzot Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54
mice Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 306
military Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 122, 123, 156, 160
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) 415
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) 156
mouseion Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 136
museum/mouseion Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 54
myth, historical Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 125, 131
nabataea Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 26
narrative (διήγησις) Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 41, 125, 130, 131, 156, 415
narrator (aristeas, gentile) Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 103
oikonomos Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 26
orphic poems Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 130
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) 24, 27, 133, 134, 136
pentateuch Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 103
peri basileus Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 41
persian, the Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121, 160
persians Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 156, 160
petition Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54
pharaoh Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 125
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) 156
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
philosophy Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 306
phoenicia Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121, 123, 125, 134
piety Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 103, 123
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
polybius Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 136
prayer Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 122
priests, egyptian Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 160
priests, jewish Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54
prostagma Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 24, 27, 41, 133, 134, 136, 160
ps.-aristeas Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 24, 41, 42, 54, 103, 121, 124, 125, 130, 133, 134, 136, 160, 306
ptolemaic, archives Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 24
ptolemaic, bureaucracy/bureaucratic language Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 41, 131, 133, 136
ptolemaic, court Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 136
ptolemaic, documents Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 41
ptolemaic, period Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 415
ptolemy i Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 55
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, 125, 133, 134, 160
ptolemy ii Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 55, 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 Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 26; 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) 24, 34, 41, 54, 103, 125, 130, 131, 133, 136, 156, 160, 415
ptolemy iv philopater Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 136
ptolemy ix soter ii Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 160
ptolemy v epiphanes Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 136
ptolemy vi philometer Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 27
ptolemy vi philometor Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 225
ptolemy viii euergetes ii Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 160
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) 306
rhetoric/rhetorical Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 42
ritual, prayer Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 130
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, 130, 156
self-control Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 415
septuagint/lxx Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 42, 103, 156
septuagint Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 237
septuagint (lxx) 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
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) 41, 42, 54, 122, 123, 124, 125, 130, 131, 133, 134, 156, 160, 306
soldiers Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 122, 123, 125, 160
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) 27, 121, 122, 136
stratēgos Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 26
symposium/symposia Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 41, 130, 415
syria Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121, 123, 125, 134
syrian language Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121
tabernacle Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 156
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
taxation Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 26
taxes Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 131, 133
tefillin/phylacteries Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 54
temple, jewish, altar Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 156
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, 156
theodotus Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 136
toparchies Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 26
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
translation Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 54, 103, 121, 124, 125, 156
translators, jewish Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 54, 130, 306
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
urban development, elites Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 26
urban development, villages' Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 26
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) 415
washing, judean ritual Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34
weasel Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 306
woman/women Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 122
yahwism, scriptures Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 201
yetzer Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 415
zeus Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 122, 124, 130