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Tiresias: The Ancient Mediterranean Religions Source Database



1162
Anon., Letter Of Aristeas, 307


nanAs I have already said, they met together daily in the place which was delightful for its quiet and its brightness and applied themselves to their task. And it so chanced that the work of translation was completed in seventy-two days, just as if this had been arranged of set purpose.


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

30 results
1. Septuagint, 1 Esdras, 1.19 (10th cent. BCE - 2nd cent. BCE)

1.19. And the people of Israel who were present at that time kept the passover and the feast of unleavened bread seven days.
2. Hebrew Bible, Esther, 1.1, 2.5, 3.6, 3.10, 4.3, 4.16, 8.3, 8.5, 8.9, 8.12, 8.16-8.17, 9.6, 9.10, 9.13-9.15, 9.22, 9.29, 10.3 (9th cent. BCE - 3rd cent. BCE)

1.1. בַּיּוֹם הַשְּׁבִיעִי כְּטוֹב לֵב־הַמֶּלֶךְ בַּיָּיִן אָמַר לִמְהוּמָן בִּזְּתָא חַרְבוֹנָא בִּגְתָא וַאֲבַגְתָא זֵתַר וְכַרְכַּס שִׁבְעַת הַסָּרִיסִים הַמְשָׁרְתִים אֶת־פְּנֵי הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ׃ 1.1. וַיְהִי בִּימֵי אֲחַשְׁוֵרוֹשׁ הוּא אֲחַשְׁוֵרוֹשׁ הַמֹּלֵךְ מֵהֹדּוּ וְעַד־כּוּשׁ שֶׁבַע וְעֶשְׂרִים וּמֵאָה מְדִינָה׃ 2.5. אִישׁ יְהוּדִי הָיָה בְּשׁוּשַׁן הַבִּירָה וּשְׁמוֹ מָרְדֳּכַי בֶּן יָאִיר בֶּן־שִׁמְעִי בֶּן־קִישׁ אִישׁ יְמִינִי׃ 4.3. וּבְכָל־מְדִינָה וּמְדִינָה מְקוֹם אֲשֶׁר דְּבַר־הַמֶּלֶךְ וְדָתוֹ מַגִּיעַ אֵבֶל גָּדוֹל לַיְּהוּדִים וְצוֹם וּבְכִי וּמִסְפֵּד שַׂק וָאֵפֶר יֻצַּע לָרַבִּים׃ 4.16. לֵךְ כְּנוֹס אֶת־כָּל־הַיְּהוּדִים הַנִּמְצְאִים בְּשׁוּשָׁן וְצוּמוּ עָלַי וְאַל־תֹּאכְלוּ וְאַל־תִּשְׁתּוּ שְׁלֹשֶׁת יָמִים לַיְלָה וָיוֹם גַּם־אֲנִי וְנַעֲרֹתַי אָצוּם כֵּן וּבְכֵן אָבוֹא אֶל־הַמֶּלֶךְ אֲשֶׁר לֹא־כַדָּת וְכַאֲשֶׁר אָבַדְתִּי אָבָדְתִּי׃ 8.3. וַתּוֹסֶף אֶסְתֵּר וַתְּדַבֵּר לִפְנֵי הַמֶּלֶךְ וַתִּפֹּל לִפְנֵי רַגְלָיו וַתֵּבְךְּ וַתִּתְחַנֶּן־לוֹ לְהַעֲבִיר אֶת־רָעַת הָמָן הָאֲגָגִי וְאֵת מַחֲשַׁבְתּוֹ אֲשֶׁר חָשַׁב עַל־הַיְּהוּדִים׃ 8.5. וַתֹּאמֶר אִם־עַל־הַמֶּלֶךְ טוֹב וְאִם־מָצָאתִי חֵן לְפָנָיו וְכָשֵׁר הַדָּבָר לִפְנֵי הַמֶּלֶךְ וְטוֹבָה אֲנִי בְּעֵינָיו יִכָּתֵב לְהָשִׁיב אֶת־הַסְּפָרִים מַחֲשֶׁבֶת הָמָן בֶּן־הַמְּדָתָא הָאֲגָגִי אֲשֶׁר כָּתַב לְאַבֵּד אֶת־הַיְּהוּדִים אֲשֶׁר בְּכָל־מְדִינוֹת הַמֶּלֶךְ׃ 8.9. וַיִּקָּרְאוּ סֹפְרֵי־הַמֶּלֶךְ בָּעֵת־הַהִיא בַּחֹדֶשׁ הַשְּׁלִישִׁי הוּא־חֹדֶשׁ סִיוָן בִּשְׁלוֹשָׁה וְעֶשְׂרִים בּוֹ וַיִּכָּתֵב כְּכָל־אֲשֶׁר־צִוָּה מָרְדֳּכַי אֶל־הַיְּהוּדִים וְאֶל הָאֲחַשְׁדַּרְפְּנִים־וְהַפַּחוֹת וְשָׂרֵי הַמְּדִינוֹת אֲשֶׁר מֵהֹדּוּ וְעַד־כּוּשׁ שֶׁבַע וְעֶשְׂרִים וּמֵאָה מְדִינָה מְדִינָה וּמְדִינָה כִּכְתָבָהּ וְעַם וָעָם כִּלְשֹׁנוֹ וְאֶל־הַיְּהוּדִים כִּכְתָבָם וְכִלְשׁוֹנָם׃ 8.12. בְּיוֹם אֶחָד בְּכָל־מְדִינוֹת הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ בִּשְׁלוֹשָׁה עָשָׂר לְחֹדֶשׁ שְׁנֵים־עָשָׂר הוּא־חֹדֶשׁ אֲדָר׃ 8.16. לַיְּהוּדִים הָיְתָה אוֹרָה וְשִׂמְחָה וְשָׂשֹׂן וִיקָר׃ 8.17. וּבְכָל־מְדִינָה וּמְדִינָה וּבְכָל־עִיר וָעִיר מְקוֹם אֲשֶׁר דְּבַר־הַמֶּלֶךְ וְדָתוֹ מַגִּיעַ שִׂמְחָה וְשָׂשׂוֹן לַיְּהוּדִים מִשְׁתֶּה וְיוֹם טוֹב וְרַבִּים מֵעַמֵּי הָאָרֶץ מִתְיַהֲדִים כִּי־נָפַל פַּחַד־הַיְּהוּדִים עֲלֵיהֶם׃ 9.6. וּבְשׁוּשַׁן הַבִּירָה הָרְגוּ הַיְּהוּדִים וְאַבֵּד חֲמֵשׁ מֵאוֹת אִישׁ׃ 9.13. וַתֹּאמֶר אֶסְתֵּר אִם־עַל־הַמֶּלֶךְ טוֹב יִנָּתֵן גַּם־מָחָר לַיְּהוּדִים אֲשֶׁר בְּשׁוּשָׁן לַעֲשׂוֹת כְּדָת הַיּוֹם וְאֵת עֲשֶׂרֶת בְּנֵי־הָמָן יִתְלוּ עַל־הָעֵץ׃ 9.14. וַיֹּאמֶר הַמֶּלֶךְ לְהֵעָשׂוֹת כֵּן וַתִּנָּתֵן דָּת בְּשׁוּשָׁן וְאֵת עֲשֶׂרֶת בְּנֵי־הָמָן תָּלוּ׃ 9.15. וַיִּקָּהֲלוּ היהודיים [הַיְּהוּדִים] אֲשֶׁר־בְּשׁוּשָׁן גַּם בְּיוֹם אַרְבָּעָה עָשָׂר לְחֹדֶשׁ אֲדָר וַיַּהַרְגוּ בְשׁוּשָׁן שְׁלֹשׁ מֵאוֹת אִישׁ וּבַבִּזָּה לֹא שָׁלְחוּ אֶת־יָדָם׃ 9.22. כַּיָּמִים אֲשֶׁר־נָחוּ בָהֶם הַיְּהוּדִים מֵאוֹיְבֵיהֶם וְהַחֹדֶשׁ אֲשֶׁר נֶהְפַּךְ לָהֶם מִיָּגוֹן לְשִׂמְחָה וּמֵאֵבֶל לְיוֹם טוֹב לַעֲשׂוֹת אוֹתָם יְמֵי מִשְׁתֶּה וְשִׂמְחָה וּמִשְׁלוֹחַ מָנוֹת אִישׁ לְרֵעֵהוּ וּמַתָּנוֹת לָאֶבְיוֹנִים׃ 9.29. וַתִּכְתֹּב אֶסְתֵּר הַמַּלְכָּה בַת־אֲבִיחַיִל וּמָרְדֳּכַי הַיְּהוּדִי אֶת־כָּל־תֹּקֶף לְקַיֵּם אֵת אִגֶּרֶת הַפּוּרִים הַזֹּאת הַשֵּׁנִית׃ 10.3. כִּי מָרְדֳּכַי הַיְּהוּדִי מִשְׁנֶה לַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ וְגָדוֹל לַיְּהוּדִים וְרָצוּי לְרֹב אֶחָיו דֹּרֵשׁ טוֹב לְעַמּוֹ וְדֹבֵר שָׁלוֹם לְכָל־זַרְעוֹ׃ 1.1. NOW IT came to pass in the days of Ahasuerus—this is Ahasuerus who reigned, from India to Ethiopia, over a hundred and seven and twenty provinces—" 2.5. There was a certain Jew in Shushan the castle, whose name was Mordecai the son of Jair the son of Shimei the son of Kish, a Benjamite," 4.3. And in every province, whithersoever the king’s commandment and his decree came, there was great mourning among the Jews, and fasting, and weeping, and wailing; and many lay in sackcloth and ashes." 4.16. ’Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day; I also and my maidens will fast in like manner; and so will I go in unto the king, which is not according to the law; and if I perish, I perish.’" 8.3. And Esther spoke yet again before the king, and fell down at his feet, and besought him with tears to put away the mischief of Haman the Agagite, and his device that he had devised against the Jews." 8.5. And she said: ‘If it please the king, and if I have found favour in his sight, and the thing seem right before the king, and I be pleasing in his eyes, let it be written to reverse the letters devised by Haman the son of Hammedatha the Agagite, which he wrote to destroy the Jews that are in all the king’s provinces;" 8.9. Then were the king’s scribes called at that time, in the third month, which is the month Sivan, on the three and twentieth day thereof; and it was written according to all that Mordecai commanded concerning the Jews, even to the satraps, and the governors and princes of the provinces which are from India unto Ethiopia, a hundred twenty and seven provinces, unto every province according to the writing thereof, and unto every people after their language, and to the Jews according to their writing, and according to their language." 8.12. upon one day in all the provinces of king Ahasuerus, namely, upon the thirteenth day of the twelfth month, which is the month Adar." 8.16. The Jews had light and gladness, and joy and honour." 8.17. And in every province, and in every city, whithersoever the king’s commandment and his decree came, the Jews had gladness and joy, a feast and a good day. And many from among the peoples of the land became Jews; for the fear of the Jews was fallen upon them." 9.6. And in Shushan the castle the Jews slew and destroyed five hundred men." 9.10. the ten sons of Haman the son of Hammedatha, the Jews’enemy, slew they; but on the spoil they laid not their hand." 9.13. Then said Esther: ‘If it please the king, let it be granted to the Jews that are in Shushan to do to-morrow also according unto this day’s decree, and let Haman’s ten sons be hanged upon the gallows.’" 9.14. And the king commanded it so to be done; and a decree was given out in Shushan; and they hanged Haman’s ten sons." 9.15. And the Jews that were in Shushan gathered themselves together on the fourteenth day also of the month Adar, and slew three hundred men in Shushan; but on the spoil they laid not their hand." 9.22. the days wherein the Jews had rest from their enemies, and the month which was turned unto them from sorrow to gladness, and from mourning into a good day; that they should make them days of feasting and gladness, and of sending portions one to another, and gifts to the poor." 9.29. Then Esther the queen, the daughter of Abihail, and Mordecai the Jew, wrote down all the acts of power, to confirm this second letter of Purim." 10.3. For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren; seeking the good of his people and speaking peace to all his seed."
3. Hebrew Bible, Isaiah, 19.17 (8th cent. BCE - 5th cent. BCE)

19.17. וְהָיְתָה אַדְמַת יְהוּדָה לְמִצְרַיִם לְחָגָּא כֹּל אֲשֶׁר יַזְכִּיר אֹתָהּ אֵלָיו יִפְחָד מִפְּנֵי עֲצַת יְהוָה צְבָאוֹת אֲשֶׁר־הוּא יוֹעֵץ עָלָיו׃ 19.17. And the land of Judah shall become a terror unto Egypt, whensoever one maketh mention thereof to it; it shall be afraid, because of the purpose of the LORD of hosts, which He purposeth against it."
4. Homeric Hymns, To Demeter, 475 (8th cent. BCE - 6th cent. BCE)

475. Phaino, Electra, Ianthe, Melite
5. Hebrew Bible, Ezra, 5.1 (5th cent. BCE - 4th cent. BCE)

5.1. וְאַף שְׁמָהָתְהֹם שְׁאֵלְנָא לְּהֹם לְהוֹדָעוּתָךְ דִּי נִכְתֻּב שֻׁם־גֻּבְרַיָּא דִּי בְרָאשֵׁיהֹם׃ 5.1. וְהִתְנַבִּי חַגַּי נביאה [נְבִיָּא] וּזְכַרְיָה בַר־עִדּוֹא נביאיא [נְבִיַּיָּא] עַל־יְהוּדָיֵא דִּי בִיהוּד וּבִירוּשְׁלֶם בְּשֻׁם אֱלָהּ יִשְׂרָאֵל עֲלֵיהוֹן׃ 5.1. Now the prophets, Haggai the prophet, and Zechariah the son of Iddo, prophesied unto the Jews that were in Judah and Jerusalem; in the name of the God of Israel prophesied they unto them."
6. Isocrates, Panegyricus, 28 (5th cent. BCE - 4th cent. BCE)

7. Anon., Jubilees, 1.1 (2nd cent. BCE - 2nd cent. BCE)

1.1. THIS is the history of the division of the days of the law and of the testimony, of the events of the years, of their (year) weeks, of their jubilees throughout all the years of the world, as the Lord spake to Moses on Mount Sinai when he went up to receive the tables of the law and of the commandment, according to the voice of God as He said unto him, "Go up to the top of the Mount." br) And it came to pass in the first year of the A.M. (A.M. = Anno Mundi) exodus of the children of Israel out of Egypt, in the third month, on the sixteenth day of the month, that God spake to Moses, saying:
8. Septuagint, 1 Maccabees, 2.23, 4.2, 8.20, 12.3, 12.6, 12.47, 14.41 (2nd cent. BCE - 2nd cent. BCE)

2.23. When he had finished speaking these words, a Jew came forward in the sight of all to offer sacrifice upon the altar in Modein, according to the kings command. 4.2. to fall upon the camp of the Jews and attack them suddenly. Men from the citadel were his guides. 8.20. Judas, who is also called Maccabeus, and his brothers and the people of the Jews have sent us to you to establish alliance and peace with you, that we may be enrolled as your allies and friends. 12.3. So they went to Rome and entered the senate chamber and said, "Jonathan the high priest and the Jewish nation have sent us to renew the former friendship and alliance with them. 12.6. Jonathan the high priest, the senate of the nation, the priests, and the rest of the Jewish people to their brethren the Spartans, greeting. 12.47. He kept with himself three thousand men, two thousand of whom he left in Galilee, while a thousand accompanied him. 14.41. And the Jews and their priests decided that Simon should be their leader and high priest for ever, until a trustworthy prophet should arise
9. Septuagint, 2 Maccabees, 1.1, 1.7, 1.10, 3.32, 4.11, 4.35-4.36, 5.23, 5.25, 6.1, 6.6, 6.8, 9.4, 9.7, 9.15, 9.17-9.18, 10.8, 11.15, 11.27, 12.1, 12.8, 12.40, 14.6, 15.12 (2nd cent. BCE - 2nd cent. BCE)

1.1. The Jewish brethren in Jerusalem and those in the land of Judea, To their Jewish brethren in Egypt, Greeting, and good peace.' 1.7. In the reign of Demetrius, in the one hundred and sixty-ninth year, we Jews wrote to you, in the critical distress which came upon us in those years after Jason and his company revolted from the holy land and the kingdom' 1.10. Those in Jerusalem and those in Judea and the senate and Judas,To Aristobulus, who is of the family of the anointed priests, teacher of Ptolemy the king, and to the Jews in Egypt,Greeting, and good health.' 3.32. And the high priest, fearing that the king might get the notion that some foul play had been perpetrated by the Jews with regard to Heliodorus, offered sacrifice for the man's recovery.' 4.11. He set aside the existing royal concessions to the Jews, secured through John the father of Eupolemus, who went on the mission to establish friendship and alliance with the Romans; and he destroyed the lawful ways of living and introduced new customs contrary to the law.' 4.35. For this reason not only Jews, but many also of other nations, were grieved and displeased at the unjust murder of the man.' 4.36. When the king returned from the region of Cilicia, the Jews in the city appealed to him with regard to the unreasonable murder of Onias, and the Greeks shared their hatred of the crime.' 5.23. and at Gerizim, Andronicus; and besides these Menelaus, who lorded it over his fellow citizens worse than the others did. In his malice toward the Jewish citizens,' 5.25. When this man arrived in Jerusalem, he pretended to be peaceably disposed and waited until the holy sabbath day; then, finding the Jews not at work, he ordered his men to parade under arms.' 6.1. Not long after this, the king sent an Athenian senator to compel the Jews to forsake the laws of their fathers and cease to live by the laws of God,' 6.6. A man could neither keep the sabbath, nor observe the feasts of his fathers, nor so much as confess himself to be a Jew.' 6.8. At the suggestion of Ptolemy a decree was issued to the neighboring Greek cities, that they should adopt the same policy toward the Jews and make them partake of the sacrifices,' 9.4. Transported with rage, he conceived the idea of turning upon the Jews the injury done by those who had put him to flight; so he ordered his charioteer to drive without stopping until he completed the journey. But the judgment of heaven rode with him! For in his arrogance he said, 'When I get there I will make Jerusalem a cemetery of Jews.' 9.7. Yet he did not in any way stop his insolence, but was even more filled with arrogance, breathing fire in his rage against the Jews, and giving orders to hasten the journey. And so it came about that he fell out of his chariot as it was rushing along, and the fall was so hard as to torture every limb of his body.' 9.15. and the Jews, whom he had not considered worth burying but had planned to throw out with their children to the beasts, for the birds to pick, he would make, all of them, equal to citizens of Athens;' 9.17. and in addition to all this he also would become a Jew and would visit every inhabited place to proclaim the power of God. 9.18. But when his sufferings did not in any way abate, for the judgment of God had justly come upon him, he gave up all hope for himself and wrote to the Jews the following letter, in the form of a supplication. This was its content:' 10.8. They decreed by public ordice and vote that the whole nation of the Jews should observe these days every year. 11.15. Maccabeus, having regard for the common good, agreed to all that Lysias urged. For the king granted every request in behalf of the Jews which Maccabeus delivered to Lysias in writing.' 11.27. To the nation the king's letter was as follows:'King Antiochus to the senate of the Jews and to the other Jews, greeting.' 12.1. When this agreement had been reached, Lysias returned to the king, and the Jews went about their farming.' 12.8. But learning that the men in Jamnia meant in the same way to wipe out the Jews who were living among them,' 12.40. Then under the tunic of every one of the dead they found sacred tokens of the idols of Jamnia, which the law forbids the Jews to wear. And it became clear to all that this was why these men had fallen.' 14.6. Those of the Jews who are called Hasideans, whose leader is Judas Maccabeus, are keeping up war and stirring up sedition, and will not let the kingdom attain tranquillity.' 15.12. What he saw was this: Onias, who had been high priest, a noble and good man, of modest bearing and gentle manner, one who spoke fittingly and had been trained from childhood in all that belongs to excellence, was praying with outstretched hands for the whole body of the Jews.'
10. Septuagint, 4 Maccabees, 5.6 (2nd cent. BCE - 2nd cent. BCE)

5.6. Before I begin to torture you, old man, I would advise you to save yourself by eating pork
11. Septuagint, 3 Maccabees, 1.3, 1.8, 2.27, 3.3, 3.27, 3.29, 4.17, 4.21, 5.6, 5.18, 5.25, 5.42, 6.18 (2nd cent. BCE - 2nd cent. BCE)

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. 1.8. Since the Jews had sent some of their council and elders to greet him, to bring him gifts of welcome, and to congratulate him on what had happened, he was all the more eager to visit them as soon as possible. 2.27. He proposed to inflict public disgrace upon the Jewish community, and he set up a stone on the tower in the courtyard with this inscription: 3.3. The Jews, however, continued to maintain good will and unswerving loyalty toward the dynasty; 3.3. The letter was written in the above form. 3.27. But whoever shelters any of the Jews, old people or children or even infants, will be tortured to death with the most hateful torments, together with his family. 3.29. Every place detected sheltering a Jew is to be made unapproachable and burned with fire, and shall become useless for all time to any mortal creature. 4.17. But after the previously mentioned interval of time the scribes declared to the king that they were no longer able to take the census of the Jews because of their innumerable multitude 4.21. But this was an act of the invincible providence of him who was aiding the Jews from heaven. 5.6. For to the Gentiles it appeared that the Jews were left without any aid 5.18. After the party had been going on for some time, the king summoned Hermon and with sharp threats demanded to know why the Jews had been allowed to remain alive through the present day. 5.25. But the Jews, at their last gasp, since the time had run out, stretched their hands toward heaven and with most tearful supplication and mournful dirges implored the supreme God to help them again at once. 5.42. Upon this the king, a Phalaris in everything and filled with madness, took no account of the changes of mind which had come about within him for the protection of the Jews, and he firmly swore an irrevocable oath that he would send them to death without delay, mangled by the knees and feet of the beasts 6.18. Then the most glorious, almighty, and true God revealed his holy face and opened the heavenly gates, from which two glorious angels of fearful aspect descended, visible to all but the Jews.
12. Philo of Alexandria, On The Eternity of The World, 19 (1st cent. BCE - 1st cent. CE)

19. and a very long time before him Moses, the lawgiver of the Jews, had said in his sacred volumes that the world was both created and indestructible, and the number of the books is five. The first of which he entitled Genesis, in which he begins in the following manner: "in the beginning God created the heaven and the earth; and the earth was invisible and without form." Then proceeding onwards he relates in the following verses, that days and nights, and seasons, and years, and the sun and moon, which showed the nature of the measurement of time, were created, which, having received an immortal portion in common with the whole heaven, continue for ever indestructible.
13. Philo of Alexandria, On The Preliminary Studies, 132 (1st cent. BCE - 1st cent. CE)

132. This is Moses, the purest mind, the child that is really goodly; the child that received at the same time all legislative and prophetic skill by the means of inspired and heaven-bestowed wisdom; who, being by birth a member of the tribe of Levi, and being flourishing both in the things relating to his mother and in those affecting his father, clings to the truth;
14. Philo of Alexandria, On The Decalogue, 11, 15-18, 5-9, 96, 10 (1st cent. BCE - 1st cent. CE)

15. Philo of Alexandria, On The Change of Names, 208 (1st cent. BCE - 1st cent. CE)

208. for since Moses is the purest mind, and Aaron is his speech, and moreover, since the mind has been taught to think of divine things in a divine manner, and since the speech has learnt to interpret holy things in holy language, the sophists imitating them, and adulterating the genuine coinage, say, that they also conceive rightly, and speak in a praiseworthy manner about what is most excellent. In order, therefore, that we may not be deceived by a placing of the base money in juxtaposition with the good, by reason of the similitude of the impression, he has given us a test by which they may be distinguished.
16. Philo of Alexandria, On The Special Laws, 1.97, 2.166 (1st cent. BCE - 1st cent. CE)

1.97. There is also a third symbol contained in this sacred dress, which it is important not to pass over in silence. For the priests of other deities are accustomed to offer up prayers and sacrifices solely for their own relations, and friends, and fellow citizens. But the high priest of the Jews offers them up not only on behalf of the whole race of mankind, but also on behalf of the different parts of nature, of the earth, of water, of air, and of fire; and pours forth his prayers and thanksgivings for them all, looking upon the world (as indeed it really i 2.166. Since they slipped in the most essential matter, the nation of the Jews--to speak most accurately--set aright the false step of others by having looked beyond everything which has come into existence through creation since it is generate and corruptible in nature, and chose only the service of the ungenerate and eternal. The first reason for this is because it is excellent; the second is because it is profitable to be dedicated and associated with the Older rather than those who are younger and with the Ruler rather than those who are ruled and with the Maker rather those things which come into existence.
17. Philo of Alexandria, On The Virtues, 212, 226, 108 (1st cent. BCE - 1st cent. CE)

108. And if any of them should be willing to forsake their old ways and to come over to the customs and constitutions of the Jews, they are not to be rejected and treated with hostility as the children of enemies, but to be received in such a manner that in the third generation they may be admitted into the assembly, and may have a share of the divine words read to them, being instructed in the will of God equally with the natives of the land, the descendants of God's chosen people. XXII.
18. Philo of Alexandria, On The Life of Moses, 1.1, 1.7, 1.113, 2.25-2.40, 2.68, 2.155, 2.214 (1st cent. BCE - 1st cent. CE)

1.1. I have conceived the idea of writing the life of Moses, who, according to the account of some persons, was the lawgiver of the Jews, but according to others only an interpreter of the sacred laws, the greatest and most perfect man that ever lived, having a desire to make his character fully known to those who ought not to remain in ignorance respecting him 1.7. And his father and mother were among the most excellent persons of their time, and though they were of the same time, still they were induced to unite themselves together more from an uimity of feeling than because they were related in blood; and Moses is the seventh generation in succession from the original settler in the country who was the founder of the whole race of the Jews. 1.113. Such then were the chastisements which were inflicted by the agency of the brother of Moses. But those in which Moses himself was the minister, and from what parts of nature they were derived, must be next considered. Now next after the earth and the water, the air and the heaven, which are the purest portions of the essences of the universe, succeeded them as the medium of the correction of the Egyptians: and of this correction Moses was the minister; 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. 2.68. But, in the first place, before assuming that office, it was necessary for him to purify not only his soul but also his body, so that it should be connected with and defiled by no passion, but should be pure from everything which is of a mortal nature, from all meat and drink, and from all connection with women. 2.155. For it was natural that an especial honour should be assigned to the holy place, not only by means of those things in which men are the workmen employed, but also by that purest of all essences, fire, in order that the ordinary fire which is used by men might not touch the altar; perhaps by reason of its being defiled by ten thousand impurities. 2.214. for some persons, having gone forth out of the gates to some quiet spot, that they might pray in some retired and peaceful place, seeing a most unholy spectacle, namely this man carrying a faggot of sticks, and being very indigt, were about to put him to death; but reasoning with themselves they restrained the violence of their wrath, that they might not appear, as they were only private persons, to chastise any one rather than the magistrates, and that too uncondemned; though indeed in other respects the transgression was manifest and undeniable, wishing also that no pollution arising from an execution, even though most righteously inflicted, should defile the sacred day. But they apprehended him, and led him away to the magistrate, with whom the priests were sitting as assessors; and the whole multitude collected together to hear the trial;
19. Philo of Alexandria, Against Flaccus, 170, 191, 39, 80, 1 (1st cent. BCE - 1st cent. CE)

1. Flaccus Avillius succeeded Sejanus in his hatred of and hostile designs against the Jewish nation. He was not, indeed, able to injure the whole people by open and direct means as he had been, inasmuch as he had less power for such a purpose, but he inflicted the most intolerable evils on all who came within his reach. Moreover, though in appearance he only attacked a portion of the nation, in point of fact he directed his aims against all whom he could find anywhere, proceeding more by art than by force; for those men who, though of tyrannical natures and dispositions, have not strength enough to accomplish their designs openly, seek to compass them by manoeuvres.
20. Philo of Alexandria, On The Embassy To Gaius, 178, 194, 210, 216, 226, 316, 346, 350, 373, 155 (1st cent. BCE - 1st cent. CE)

155. How then did he look upon the great division of Rome which is on the other side of the river Tiber, which he was well aware was occupied and inhabited by the Jews? And they were mostly Roman citizens, having been emancipated; for, having been brought as captives into Italy, they were manumitted by those who had bought them for slaves, without ever having been compelled to alter any of their hereditary or national observances.
21. Philo of Alexandria, That Every Good Person Is Free, 75 (1st cent. BCE - 1st cent. CE)

75. Moreover Palestine and Syria too are not barren of exemplary wisdom and virtue, which countries no slight portion of that most populous nation of the Jews inhabits. There is a portion of those people called Essenes, in number something more than four thousand in my opinion, who derive their name from their piety, though not according to any accurate form of the Grecian dialect, because they are above all men devoted to the service of God, not sacrificing living animals, but studying rather to preserve their own minds in a state of holiness and purity.
22. Josephus Flavius, Jewish Antiquities, 11.303, 11.323, 11.340, 12.85, 12.99-12.101, 12.103, 12.106-12.108, 12.224, 12.357, 13.166, 13.214, 13.243, 13.353, 14.191, 14.194, 15.383, 16.56, 17.301, 17.324, 17.330, 18.123, 18.196, 19.278, 20.133, 20.173 (1st cent. CE - 1st cent. CE)

11.303. This man knew that the city Jerusalem was a famous city, and that their kings had given a great deal of trouble to the Assyrians, and the people of Celesyria; so that he willingly gave his daughter, whose name was Nicaso, in marriage to Manasseh, as thinking this alliance by marriage would be a pledge and security that the nation of the Jews should continue their good-will to him. 11.323. that it would be for the king’s advantage to have the strength of the Jews divided into two parts, lest when the nation is of one mind, and united, upon any attempt for innovation, it prove troublesome to kings, as it had formerly proved to the kings of Assyria. 12.85. 11. And these were what gifts were sent by Ptolemy to Jerusalem, and dedicated to God there. But when Eleazar the high priest had devoted them to God, and had paid due respect to those that brought them, and had given them presents to be carried to the king, he dismissed them. 12.99. And at a little interval afterward, when the king thought a sufficient time had been interposed, he began to talk philosophically to them, and he asked every one of them a philosophical question and such a one as might give light in those inquiries; and when they had explained all the problems that had been proposed by the king about every point, he was well-pleased with their answers. This took up the twelve days in which they were treated; 12.101. 13. And while not the king only, but the philosopher Menedemus also, admired them, and said that all things were governed by Providence, and that it was probable that thence it was that such force or beauty was discovered in these men’s words, they then left off asking any more such questions. 12.103. Accordingly, when three days were over, Demetrius took them, and went over the causeway seven furlongs long: it was a bank in the sea to an island. And when they had gone over the bridge, he proceeded to the northern parts, and showed them where they should meet, which was in a house that was built near the shore, and was a quiet place, and fit for their discoursing together about their work. 12.106. But in the morning they came to the court and saluted Ptolemy, and then went away to their former place, where, when they had washed their hands, and purified themselves, they betook themselves to the interpretation of the laws. 12.107. Now when the law was transcribed, and the labor of interpretation was over, which came to its conclusion in seventy-two days, Demetrius gathered all the Jews together to the place where the laws were translated, and where the interpreters were, and read them over. 12.108. The multitude did also approve of those elders that were the interpreters of the law. They withal commended Demetrius for his proposal, as the inventor of what was greatly for their happiness; and they desired that he would give leave to their rulers also to read the law. Moreover, they all, both the priest and the ancientest of the elders, and the principal men of their commonwealth, made it their request, that since the interpretation was happily finished, it might continue in the state it now was, and might not be altered. 12.224. And [now] Hyrcanus’s father, Joseph, died. He was a good man, and of great magimity; and brought the Jews out of a state of poverty and meanness, to one that was more splendid. He retained the farm of the taxes of Syria, and Phoenicia, and Samaria twenty-two years. His uncle also, Onias, died [about this time], and left the high priesthood to his son Simeon. 12.357. When this concern about these affairs was added to the former, he was confounded, and by the anxiety he was in fell into a distemper, which, as it lasted a great while, and as his pains increased upon him, so he at length perceived he should die in a little time; so he called his friends to him, and told them that his distemper was severe upon him; and confessed withal, that this calamity was sent upon him for the miseries he had brought upon the Jewish nation, while he plundered their temple, and condemned their God; and when he had said this, he gave up the ghost. 13.166. a copy of which here follows: “Jonathan the high priest of the Jewish nation, and the senate, and body of the people of the Jews, to the ephori, and senate, and people of the Lacedemonians, send greeting. If you be well, and both your public and private affairs be agreeable to your mind, it is according to our wishes. We are well also. 13.214. Now the affection of the multitude towards Simon was so great, that in their contracts one with another, and in their public records, they wrote, “in the first year of Simon the benefactor and ethnarch of the Jews;” for under him they were very happy, and overcame the enemies that were round about them; 13.243. So those that were at the gates received the sacrifices from those that brought them, and led them to the temple, Antiochus the mean while feasting his army, which was a quite different conduct from Antiochus Epiphanes, who, when he had taken the city, offered swine upon the altar, and sprinkled the temple with the broth of their flesh, in order to violate the laws of the Jews, and the religion they derived from their forefathers; for which reason our nation made war with him, and would never be reconciled to him; 13.353. in which time Cleopatra took the garrison that was in Ptolemais by siege, as well as the city; and when Alexander came to her, he gave her presents, and such marks of respect as were but proper, since under the miseries he endured by Ptolemy he had no other refuge but her. Now there were some of her friends who persuaded her to seize Alexander, and to overrun and take possession of the country, and not to sit still and see such a multitude of brave Jews subject to one man. 14.191. I have sent you a copy of that decree, registered on the tables, which concerns Hyrcanus, the son of Alexander, the high priest and ethnarch of the Jews, that it may be laid up among the public records; and I will that it be openly proposed in a table of brass, both in Greek and in Latin. 14.194. for these reasons I will that Hyrcanus, the son of Alexander, and his children, be ethnarchs of the Jews, and have the high priesthood of the Jews for ever, according to the customs of their forefathers, and that he and his sons be our confederates; and that besides this, everyone of them be reckoned among our particular friends. 15.383. for I have neither been negligent in the most difficult times about what tended to ease your necessities, nor have the buildings. I have made been so proper to preserve me as yourselves from injuries; and I imagine that, with God’s assistance, I have advanced the nation of the Jews to a degree of happiness which they never had before; 16.56. We ought to esteem all these kind entertainments made both by our nation and to our city, to a man who is the ruler and manager of so much of the public affairs, as indications of that friendship which thou hast returned to the Jewish nation, and which hath been procured them by the family of Herod. 17.301. Hereupon Caesar assembled his friends, and the chief men among the Romans, in the temple of Apollo, which he had built at a vast charge; whither the ambassadors came, and a multitude of the Jews that were there already came with them, as did also Archelaus and his friends; 17.324. 1. When these affairs had been thus settled by Caesar, a certain young man, by birth a Jew, but brought up by a Roman freed-man in the city Sidon, ingrafted himself into the kindred of Herod, by the resemblance of his countece, which those that saw him attested to be that of Alexander, the son of Herod, whom he had slain; 18.123. and when he had been there, and been honorably entertained by the multitude of the Jews, he made a stay there for three days, within which time he deprived Jonathan of the high priesthood, and gave it to his brother Theophilus. 18.196. and when he was informed that his name was Agrippa, and that he was by nation a Jew, and one of the principal men of that nation, he asked leave of the soldier to whom he was bound, to let him come nearer to him, to speak with him; for that he had a mind to inquire of him about some things relating to his country; 19.278. 2. Now about this time there was a sedition between the Jews and the Greeks, at the city of Alexandria; for when Caius was dead, the nation of the Jews, which had been very much mortified under the reign of Caius, and reduced to very great distress by the people of Alexandria, recovered itself, and immediately took up their arms to fight for themselves. 20.133. But he came again to the city of Jerusalem, out of his fear that the multitude of the Jews should attempt some innovations; but he found the city in a peaceable state, and celebrating one of the usual festivals of their country to God. So he believed that they would not attempt any innovations, and left them at the celebration of the festival, and returned to Antioch. 20.173. 7. And now it was that a great sedition arose between the Jews that inhabited Caesarea, and the Syrians who dwelt there also, concerning their equal right to the privileges belonging to citizens; for the Jews claimed the pre-eminence, because Herod their king was the builder of Caesarea, and because he was by birth a Jew. Now the Syrians did not deny what was alleged about Herod; but they said that Caesarea was formerly called Strato’s Tower, and that then there was not one Jewish inhabitant.
23. Josephus Flavius, Jewish War, 2.101, 2.119, 2.308, 7.44, 7.47, 7.49, 7.423 (1st cent. CE - 1st cent. CE)

2.101. 1. In the meantime, there was a man, who was by birth a Jew, but brought up at Sidon with one of the Roman freedmen, who falsely pretended, on account of the resemblance of their counteces, that he was that Alexander who was slain by Herod. This man came to Rome, in hopes of not being detected. 2.119. 2. For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have. 2.308. And what made this calamity the heavier was this new method of Roman barbarity; for Florus ventured then to do what no one had done before, that is, to have men of the equestrian order whipped and nailed to the cross before his tribunal; who, although they were by birth Jews, yet were they of Roman dignity notwithstanding. 7.44. for though Antiochus, who was called Epiphanes, laid Jerusalem waste, and spoiled the temple, yet did those that succeeded him in the kingdom restore all the donations that were made of brass to the Jews of Antioch, and dedicated them to their synagogue, and granted them the enjoyment of equal privileges of citizens with the Greeks themselves; 7.44. So he sent out after him both horsemen and footmen, and easily overcame them, because they were unarmed men; of these many were slain in the fight, but some were taken alive, and brought to Catullus. 7.47. and all men had taken up a great hatred against the Jews, then it was that a certain person, whose name was Antiochus, being one of the Jewish nation, and greatly respected on account of his father, who was governor of the Jews at Antioch came upon the theater at a time when the people of Antioch were assembled together, and became an informer against his father, and accused both him and others that they had resolved to burn the whole city in one night;; he also delivered up to them some Jews that were foreigners, as partners in their resolutions. 7.49. They did also fall violently upon the multitude of the Jews, as supposing that by punishing them suddenly they should save their own city. 7.423. Onias, the son of Simon, one of the Jewish high priests, fled from Antiochus the king of Syria, when he made war with the Jews, and came to Alexandria; and as Ptolemy received him very kindly, on account of his hatred to Antiochus, he assured him, that if he would comply with his proposal, he would bring all the Jews to his assistance;
24. Josephus Flavius, Against Apion, 1.1 (1st cent. CE - 1st cent. CE)

1.1. 1. I suppose that, by my books of the Antiquities of the Jews, most excellent Epaphroditus, I have made it evident to those who peruse them, that our Jewish nation is of very great antiquity, and had a distinct subsistence of its own originally; as also I have therein declared how we came to inhabit this country wherein we now live. Those Antiquities contain the history of five thousand years, and are taken out of our sacred books; but are translated by me into the Greek tongue. 1.1. but as for the place where the Grecians inhabit, ten thousand destructions have overtaken it, and blotted out the memory of former actions; so that they were ever beginning a new way of living, and supposed that every one of them was the origin of their new state. It was also late, and with difficulty, that they came to know the letters they now use; for those who would advance their use of these letters to the greatest antiquity pretend that they learned them from the Phoenicians and from Cadmus; 1.1. but after some considerable time, Armais, who was left in Egypt, did all those very things, by way of opposition, which his brother had forbidden him to do, without fear; for he used violence to the queen, and continued to make use of the rest of the concubines, without sparing any of them; nay, at the persuasion of his friends he put on the diadem, and set up to oppose his brother;
25. Josephus Flavius, Life, 198, 382, 16 (1st cent. CE - 1st cent. CE)

26. New Testament, 1 Corinthians, 16.22 (1st cent. CE - 1st cent. CE)

16.22. Ifany man doesn't love the Lord Jesus Christ, let him be accursed. Come,Lord!
27. New Testament, Acts, 13.15 (1st cent. CE - 2nd cent. CE)

13.15. After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak.
28. New Testament, Luke, 4.20-4.21 (1st cent. CE - 1st cent. CE)

4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing.
29. Eusebius of Caesarea, Preparation For The Gospel, 9.38 (3rd cent. CE - 4th cent. CE)

30. 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


Subjects of this text:

subject book bibliographic info
(great) library of alexandria, royal patronage Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 231
(great) library of alexandria Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 59, 201, 231
acts, synagogues, synagogues, sermons Levine, The Ancient Synagogue, The First Thousand Years (2005) 157
agent Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148
alexandria, pharos, island 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) 248
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) 248
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) 248; Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 42; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 55, 72, 435, 436
allegorical interpretation/allegory Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 36
alphabet Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 120
altar Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 164
antioch-of-pisidia, synagogue, synagogue, and paul Levine, The Ancient Synagogue, The First Thousand Years (2005) 157
apologia Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 35
aristarchus of samothrace Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 436
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) 248
aristeas, letter of on exodus from egypt, and translation of the septuagint Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 117
aristeas Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148
aristeas (narrator) Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55, 72
boundary Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148
castle Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148
city Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148
city of alexandria, great lighthouse Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 57
city of alexandria, heptastadium Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 56
city of alexandria, island of pharos Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 56, 57, 59
country Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148
court, royal/ptolemaic Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 433
court Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148
culture Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 72
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) 248; Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 56, 57, 59, 200, 201, 231; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55, 433, 435
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
dionysius thrax Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 436
dorotheus, servant Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 433
egyptians Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 120
elders and synagogue, and amidah, instruction Levine, The Ancient Synagogue, The First Thousand Years (2005) 157
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, 35, 36, 55, 72, 120
eleusis, mystery cult Esler, The Early Christian World (2000) 67
emendation Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 434
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
ethnic boundaries/identity/markers Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 72
eusebius of caesarea Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 35
exodus Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 248
exodus paradigm Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55
frame narrative/story Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 72
gaza, genesis, book 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) 248
gennêtai, in mysteries of demeter Esler, The Early Christian World (2000) 67
genre Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 36, 433
gifts, royal Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55
god, of the jews Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55, 72, 434, 436
greek, culture/religion Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 72
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) 248
greek, literature/sources Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55, 120
greek Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 35, 72, 120, 433, 435, 436
hasmonean dynasty Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 42
hebrew, etymologies Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 273
hebrew, script Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 200
hebrew, text, parent/source Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 120
hebrew Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 120
hellenism/hellenistic culture Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 72
hero-agent Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148
hieroglyphs Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 120
homer Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 435, 436
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
identity, jewish/ethnic Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 72
instruction, school, education Levine, The Ancient Synagogue, The First Thousand Years (2005) 157
interpretation Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 36, 120
isocrates, origins of mysteries of demeter Esler, The Early Christian World (2000) 67
jerusalem, as imagined in the letter of aristeas Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 56
jerusalem, high priest Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 231
jerusalem Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 223; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 35, 36, 55
jews in alexandria, jewish district/delta quarter Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 59
jews in alexandria, politeuma/πολίτευμα Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 201
josephus Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 57; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 35, 36, 434
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) 35, 55, 72, 120
judaism Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 36
judea Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148
judeans Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 120
justice Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 36, 72
king Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55, 72, 120, 433, 434, 435
kingship Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55
law, jewish/of moses Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 35, 36, 55, 72, 120
leadership, synagogue Levine, The Ancient Synagogue, The First Thousand Years (2005) 157
leben Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 164
legislation, jewish/moses Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 72
letter of aristeas, aristeas as character Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 231
letter of aristeas, aristeas as narrator Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 231
letter of aristeas, author of Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 231
letter of aristeas, eleazar Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 231
letter of aristeas, philocrates Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 231
letter of aristeas Levine, The Ancient Synagogue, The First Thousand Years (2005) 157
love Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 433
love of learning Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 433
luke, jesus Levine, The Ancient Synagogue, The First Thousand Years (2005) 157
luke, sermon Levine, The Ancient Synagogue, The First Thousand Years (2005) 157
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) 248
menedemus Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 36, 434
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) 248
moses Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 36, 72, 435
mysteries, demeter at eleusis Esler, The Early Christian World (2000) 67
mysteries, hellenistic Esler, The Early Christian World (2000) 67
myth, historical Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 436
narrative (διήγησις) Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 36, 55, 72, 434, 435
narrator (aristeas, gentile) Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55, 72, 433
nazareth, jesus in synagogue Levine, The Ancient Synagogue, The First Thousand Years (2005) 157
nomos, law of the judaeans Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 223
offering Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 223
order Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148
peace Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148
pentateuch Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 436
pharos Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 435
philo, descriptions of the city of alexandria Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 57
philo, education in hebrew/aramaic Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 273
philo, on the septuagint Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 273
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) 248; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 435
philocrates Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 433
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) 248
philosophy peripatetic/aristotelean Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 436
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) 36
pisidia, christians, sermons Levine, The Ancient Synagogue, The First Thousand Years (2005) 157
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, torah reading Levine, The Ancient Synagogue, The First Thousand Years (2005) 157
prayer Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 36, 434, 436
preacher, preaching Levine, The Ancient Synagogue, The First Thousand Years (2005) 157
priesthood, judaean Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 223
ps.-aristeas Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55, 72, 120, 433, 435, 436
ptolemaic king Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148
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) 59
ptolemy ii Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 56, 59, 231, 273
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) 248
ptolemy ii philadelphus Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 248; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 36, 72, 120, 433
quelle Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 166
reading Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 36, 434, 436
reinheit Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 164
reinigen Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 166
religion, hellenistic religions Esler, The Early Christian World (2000) 67
representation Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148
rhetor Levine, The Ancient Synagogue, The First Thousand Years (2005) 157
rhetoric/rhetorical Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 433
ring composition Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55
ritual, prayer Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 434
ritual, washing Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 35, 36, 434, 436
ritual Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 35
ritual bathing/washing Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 41
ritual theory Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 41
rome, therapeutae Levine, The Ancient Synagogue, The First Thousand Years (2005) 157
sabbath, worship Levine, The Ancient Synagogue, The First Thousand Years (2005) 157
sacred scripture/s Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 72
sanctuary Levine, The Ancient Synagogue, The First Thousand Years (2005) 157
scholium/a Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 436
scripture Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 72
separation, jewish Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 72
separation of men and women, therapeutae sanctuary Levine, The Ancient Synagogue, The First Thousand Years (2005) 157
septuagint, initiative for translation of hebrew scripture Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 273
septuagint, legend of translation in letter of aristeas Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 117
septuagint/lxx Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 72, 435, 436
septuagint Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 231, 273
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) 248
septuagint lxx Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 41
sermon (derashah), homily, and torah reading Levine, The Ancient Synagogue, The First Thousand Years (2005) 157
sermon (derashah), homily, jesus Levine, The Ancient Synagogue, The First Thousand Years (2005) 157
sermon (derashah), homily, paul Levine, The Ancient Synagogue, The First Thousand Years (2005) 157
sermon (derashah), homily, sabbath and holidays Levine, The Ancient Synagogue, The First Thousand Years (2005) 157
space v Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 148
strabo Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 435
superiority, jewish Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 72
symposium/symposia Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 36, 55, 433, 434
syria Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 273
tabernacle Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 36
teacher' Levine, The Ancient Synagogue, The First Thousand Years (2005) 157
temperance Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 36
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, jewish Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 36
temple Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 223
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, sermon Levine, The Ancient Synagogue, The First Thousand Years (2005) 157
therapeutae, study Levine, The Ancient Synagogue, The First Thousand Years (2005) 157
torah Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55
transcription Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 120, 434
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; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 36, 55, 72, 120, 433, 435, 436
translators, jewish Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 35, 36, 55, 72, 433, 434, 435, 436
travelogue Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 35
typology, übersetzer Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 164, 167
values, moral Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 72
virtue Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 36
vom blut Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 166
warnung vor Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 164
waschen, und beten Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 166
waschung, als vorbereitung Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 166
washing, judean ritual Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 35, 36, 434, 436
yahwism, scriptures Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 200, 201