Tiresias: The Ancient Mediterranean Religions Source Database

1162

Anon., Letter Of Aristeas, 316
nan of Theodektes, one of the tragic poets, that when he was about to adapt some of the incidents recorded in the book for one of his plays, he was affected with cataract in both his eyes. And when he perceived the reason why the misfortune had befallen him, he prayed to God for many days and was afterwards restored.

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

25 results
1. Septuagint, 2 Esdras, 18.1-18.8 (10th cent. BCE - 2nd cent. BCE)
2. Septuagint, Baruch, 1.2, 1.15-3.8, 3.9-4.4 (10th cent. BCE - 2nd cent. BCE)
3. Hebrew Bible, Deuteronomy, 7.18, 10.21 (9th cent. BCE - 3rd cent. BCE) 7.18. לֹא תִירָא מֵהֶם זָכֹר תִּזְכֹּר אֵת אֲשֶׁר־עָשָׂה יְהוָה אֱלֹהֶיךָ לְפַרְעֹה וּלְכָל־מִצְרָיִם׃ 10.21. הוּא תְהִלָּתְךָ וְהוּא אֱלֹהֶיךָ אֲשֶׁר־עָשָׂה אִתְּךָ אֶת־הַגְּדֹלֹת וְאֶת־הַנּוֹרָאֹת הָאֵלֶּה אֲשֶׁר רָאוּ עֵינֶיךָ׃ 7.18. thou shalt not be afraid of them; thou shalt well remember what the LORD thy God did unto Pharaoh, and unto all Egypt:" 10.21. He is thy glory, and He is thy God, that hath done for thee these great and tremendous things, which thine eyes have seen."
4. Hebrew Bible, Exodus, 24 (9th cent. BCE - 3rd cent. BCE)
5. Hebrew Bible, 2 Kings, 23.2-23.3 (8th cent. BCE - 5th cent. BCE) 23.2. וַיִּזְבַּח אֶת־כָּל־כֹּהֲנֵי הַבָּמוֹת אֲשֶׁר־שָׁם עַל־הַמִּזְבְּחוֹת וַיִּשְׂרֹף אֶת־עַצְמוֹת אָדָם עֲלֵיהֶם וַיָּשָׁב יְרוּשָׁלִָם׃ 23.2. וַיַּעַל הַמֶּלֶךְ בֵּית־יְהוָה וְכָל־אִישׁ יְהוּדָה וְכָל־יֹשְׁבֵי יְרוּשָׁלִַם אִתּוֹ וְהַכֹּהֲנִים וְהַנְּבִיאִים וְכָל־הָעָם לְמִקָּטֹן וְעַד־גָּדוֹל וַיִּקְרָא בְאָזְנֵיהֶם אֶת־כָּל־דִּבְרֵי סֵפֶר הַבְּרִית הַנִּמְצָא בְּבֵית יְהוָה׃ 23.3. וַיַּרְכִּבֻהוּ עֲבָדָיו מֵת מִמְּגִדּוֹ וַיְבִאֻהוּ יְרוּשָׁלִַם וַיִּקְבְּרֻהוּ בִּקְבֻרָתוֹ וַיִּקַּח עַם־הָאָרֶץ אֶת־יְהוֹאָחָז בֶּן־יֹאשִׁיָּהוּ וַיִּמְשְׁחוּ אֹתוֹ וַיַּמְלִיכוּ אֹתוֹ תַּחַת אָבִיו׃ 23.3. וַיַּעֲמֹד הַמֶּלֶךְ עַל־הָעַמּוּד וַיִּכְרֹת אֶת־הַבְּרִית לִפְנֵי יְהוָה לָלֶכֶת אַחַר יְהוָה וְלִשְׁמֹר מִצְוֺתָיו וְאֶת־עֵדְוֺתָיו וְאֶת־חֻקֹּתָיו בְּכָל־לֵב וּבְכָל־נֶפֶשׁ לְהָקִים אֶת־דִּבְרֵי הַבְּרִית הַזֹּאת הַכְּתֻבִים עַל־הַסֵּפֶר הַזֶּה וַיַּעֲמֹד כָּל־הָעָם בַּבְּרִית׃ 23.2. And the king went up to the house of the LORD, and all the men of Judah and all the inhabitants of Jerusalem with him, and the priests, and the prophets, and all the people, both small and great; and he read in their ears all the words of the book of the covet which was found in the house of the LORD." 23.3. And the king stood on the platform, and made a covet before the LORD, to walk after the LORD, and to keep His commandments, and His testimonies, and His statutes, with all his heart, and all his soul, to confirm the words of this covet that were written in this book; and all the people stood to the covet."
6. Hebrew Bible, Nehemiah, 8.1-8.8 (5th cent. BCE - 4th cent. BCE) 8.1. וַיֹּאמֶר לָהֶם לְכוּ אִכְלוּ מַשְׁמַנִּים וּשְׁתוּ מַמְתַקִּים וְשִׁלְחוּ מָנוֹת לְאֵין נָכוֹן לוֹ כִּי־קָדוֹשׁ הַיּוֹם לַאֲדֹנֵינוּ וְאַל־תֵּעָצֵבוּ כִּי־חֶדְוַת יְהוָה הִיא מָעֻזְּכֶם׃ 8.1. וַיֵּאָסְפוּ כָל־הָעָם כְּאִישׁ אֶחָד אֶל־הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמָּיִם וַיֹּאמְרוּ לְעֶזְרָא הַסֹּפֵר לְהָבִיא אֶת־סֵפֶר תּוֹרַת מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה אֶת־יִשְׂרָאֵל׃ 8.2. וַיָּבִיא עֶזְרָא הַכֹּהֵן אֶת־הַתּוֹרָה לִפְנֵי הַקָּהָל מֵאִישׁ וְעַד־אִשָּׁה וְכֹל מֵבִין לִשְׁמֹעַ בְּיוֹם אֶחָד לַחֹדֶשׁ הַשְּׁבִיעִי׃ 8.3. וַיִּקְרָא־בוֹ לִפְנֵי הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמַּיִם מִן־הָאוֹר עַד־מַחֲצִית הַיּוֹם נֶגֶד הָאֲנָשִׁים וְהַנָּשִׁים וְהַמְּבִינִים וְאָזְנֵי כָל־הָעָם אֶל־סֵפֶר הַתּוֹרָה׃ 8.4. וַיַּעֲמֹד עֶזְרָא הַסֹּפֵר עַל־מִגְדַּל־עֵץ אֲשֶׁר עָשׂוּ לַדָּבָר וַיַּעֲמֹד אֶצְלוֹ מַתִּתְיָה וְשֶׁמַע וַעֲנָיָה וְאוּרִיָּה וְחִלְקִיָּה וּמַעֲשֵׂיָה עַל־יְמִינוֹ וּמִשְּׂמֹאלוֹ פְּדָיָה וּמִישָׁאֵל וּמַלְכִּיָּה וְחָשֻׁם וְחַשְׁבַּדָּנָה זְכַרְיָה מְשֻׁלָּם׃ 8.5. וַיִּפְתַּח עֶזְרָא הַסֵּפֶר לְעֵינֵי כָל־הָעָם כִּי־מֵעַל כָּל־הָעָם הָיָה וּכְפִתְחוֹ עָמְדוּ כָל־הָעָם׃ 8.6. וַיְבָרֶךְ עֶזְרָא אֶת־יְהוָה הָאֱלֹהִים הַגָּדוֹל וַיַּעֲנוּ כָל־הָעָם אָמֵן אָמֵן בְּמֹעַל יְדֵיהֶם וַיִּקְּדוּ וַיִּשְׁתַּחֲוֻּ לַיהוָה אַפַּיִם אָרְצָה׃ 8.7. וְיֵשׁוּעַ וּבָנִי וְשֵׁרֵבְיָה יָמִין עַקּוּב שַׁבְּתַי הוֹדִיָּה מַעֲשֵׂיָה קְלִיטָא עֲזַרְיָה יוֹזָבָד חָנָן פְּלָאיָה וְהַלְוִיִּם מְבִינִים אֶת־הָעָם לַתּוֹרָה וְהָעָם עַל־עָמְדָם׃ 8.8. וַיִּקְרְאוּ בַסֵּפֶר בְּתוֹרַת הָאֱלֹהִים מְפֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא׃ 8.1. all the people gathered themselves together as one man into the broad place that was before the water gate; and they spoke unto Ezra the scribe to bring the book of the Law of Moses, which the LORD had commanded to Israel." 8.2. And Ezra the priest brought the Law before the congregation, both men and women, and all that could hear with understanding, upon the first day of the seventh month." 8.3. And he read therein before the broad place that was before the water gate from early morning until midday, in the presence of the men and the women, and of those that could understand; and the ears of all the people were attentive unto the book of the Law." 8.4. And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, and Meshullam." 8.5. And Ezra opened the book in the sight of all the people—for he was above all the people—and when he opened it, all the people stood up." 8.6. And Ezra blessed the LORD, the great God. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before the LORD with their faces to the ground." 8.7. Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Ha, Pelaiah, even the Levites, caused the people to understand the Law; and the people stood in their place." 8.8. And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading."
7. Ezekiel The Tragedian, Exagoge, 69, 68 (3rd cent. BCE - 1st cent. BCE)
8. Anon., Jubilees, 41.24 (2nd cent. BCE - 2nd cent. BCE) 41.24. And Judah acknowledged that the deed which he had done was evil, for he had lain with his daughter-in-law, and he esteemed it hateful in his eyes, and he acknowledged that he had transgressed and gone astray; for he had uncovered the skirt of his son
9. Anon., Testament of Joseph, 19.1-19.2, 19.6 (2nd cent. BCE - 2nd cent. CE) 19.1. Hear ye, therefore, me vision which I saw. 19.2. I saw twelve harts feeding. And nine of them were dispersed. 19.6. And the horns of the fourth bull went up unto heaven and became as a wall for the flocks, and in the midst of the two horns there grew another horn.
10. Anon., Testament of Levi, 2.5-5.7, 8.1, 8.2, 8.3, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19 (2nd cent. BCE - 2nd cent. CE)
11. Anon., Testament of Naphtali, 5.8 (2nd cent. BCE - 2nd cent. CE) 5.8. And I saw, for I was there, and behold a holy writing appeared to us, saying: Assyrians, Medes, Persians, [Chaldeans,] Syrians, shall possess in captivity the twelve tribes of Israel.
12. Dead Sea Scrolls, Testament of Levi, 2.5-5.7, 8.1, 8.2, 8.3, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19 (2nd cent. BCE - 1st cent. CE)
13. Septuagint, 1 Maccabees, 1.45-1.47, 1.56 (2nd cent. BCE - 2nd cent. BCE) 1.45. to forbid burnt offerings and sacrifices and drink offerings in the sanctuary, to profane sabbaths and feasts 1.46. to defile the sanctuary and the priests 1.47. to build altars and sacred precincts and shrines for idols, to sacrifice swine and unclean animals 1.56. The books of the law which they found they tore to pieces and burned with fire.
14. Septuagint, 2 Maccabees, 3.25, 5.2-5.4, 10.29-10.30, 11.8, 15.11-15.18 (2nd cent. BCE - 2nd cent. BCE) 3.25. For there appeared to them a magnificently caparisoned horse, with a rider of frightening mien, and it rushed furiously at Heliodorus and struck at him with its front hoofs. Its rider was seen to have armor and weapons of gold.' 5.2. And it happened that over all the city, for almost forty days, there appeared golden-clad horsemen charging through the air, in companies fully armed with lances and drawn swords --' 5.3. troops of horsemen drawn up, attacks and counterattacks made on this side and on that, brandishing of shields, massing of spears, hurling of missiles, the flash of golden trappings, and armor of all sorts.' 5.4. Therefore all men prayed that the apparition might prove to have been a good omen. 10.29. When the battle became fierce, there appeared to the enemy from heaven five resplendent men on horses with golden bridles, and they were leading the Jews.' 10.30. Surrounding Maccabeus and protecting him with their own armor and weapons, they kept him from being wounded. And they showered arrows and thunderbolts upon the enemy, so that, confused and blinded, they were thrown into disorder and cut to pieces.' 11.8. And there, while they were still near Jerusalem, a horseman appeared at their head, clothed in white and brandishing weapons of gold.' 15.11. He armed each of them not so much with confidence in shields and spears as with the inspiration of brave words, and he cheered them all by relating a dream, a sort of vision, which was worthy of belief.' 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.' 15.13. Then likewise a man appeared, distinguished by his gray hair and dignity, and of marvelous majesty and authority.' 15.14. And Onias spoke, saying, 'This is a man who loves the brethren and prays much for the people and the holy city, Jeremiah, the prophet of God.' 15.15. Jeremiah stretched out his right hand and gave to Judas a golden sword, and as he gave it he addressed him thus:' 15.16. Take this holy sword, a gift from God, with which you will strike down your adversaries.' 15.17. Encouraged by the words of Judas, so noble and so effective in arousing valor and awaking manliness in the souls of the young, they determined not to carry on a campaign but to attack bravely, and to decide the matter, by fighting hand to hand with all courage, because the city and the sanctuary and the temple were in danger.' 15.18. Their concern for wives and children, and also for brethren and relatives, lay upon them less heavily; their greatest and first fear was for the consecrated sanctuary.'
15. Philo of Alexandria, On The Life of Abraham, 68, 61 (1st cent. BCE - 1st cent. CE) 61. for if any one observes the arrangement which exists in nature, and the constitution according to which the world goes on, which is more excellent than any kind of reasoning, he learns, even though no one speaks to him, to study a course of life consistent with law and peace, looking to the example of good men. But the most manifest demonstrations of peace are those which the scriptures contain; and we must mention the first which also occurs the first in the order in which they are set down. XIV.
16. Philo of Alexandria, On The Creation of The World, 78 (1st cent. BCE - 1st cent. CE) 78. As then, those who make a feast do not invite their guests to the entertainment before they have provided everything for festivity, and as those who celebrate gymnastic or dramatic contests, before they assemble the spectators, provide themselves with an abundance of competitors and spectacles, and sweet sounds, with which to fill the theatres and the stadia; so in the same manner did the Ruler of all, as a man proposing games, or giving a banquet and being about to invite others to feast and to behold the spectacle, first provide everything for every kind of entertainment, in order that when man came into the world he might at once find a feast ready for him, and a most holy theatre; the one abounding with everything which the earth, or the rivers, or the sea, or air, brings forth for use and enjoyment, and the other being full of every description of light, which has either its essence or its qualities admirable, and its motions and revolutions worthy of notice, being arranged in perfect order, both as to the proportions of its numbers, and the harmony of its periods. And a man would not be far wrong who should say that in all these things there might be discovered that archetypal and real model music, the images of which the subsequent generations of mankind engraved in their own souls, and in this way handed down the art which is the most necessary and the most advantageous to human life. XXVI.
17. Strabo, Geography, 17.1.8 (1st cent. BCE - 1st cent. BCE) 17.1.8. The shape of the site of the city is that of a chlamys or military cloak. The sides, which determine the length, are surrounded by water, and are about thirty stadia in extent; but the isthmuses, which determine the breadth of the sides, are each of seven or eight stadia, bounded on one side by the sea, and on the other by the lake. The whole city is intersected by roads for the passage of horsemen and chariots. Two of these are very broad, exceeding a plethrum in breadth, and cut one another at right angles. It contains also very beautiful public grounds and royal palaces, which occupy a fourth or even a third part of its whole extent. For as each of the kings was desirous of adding some embellishment to the places dedicated to the public use, so, besides the buildings already existing, each of them erected a building at his own expense; hence the expression of the poet may be here applied, one after the other springs. All the buildings are connected with one another and with the harbour, and those also which are beyond it.The Museum is a part of the palaces. It has a public walk and a place furnished with seats, and a large hall, in which the men of learning, who belong to the Museum, take their common meal. This community possesses also property in common; and a priest, formerly appointed by the kings, but at present by Caesar, presides over the Museum.A part belonging to the palaces consists of that called Sema, an enclosure, which contained the tombs of the kings and that of Alexander (the Great). For Ptolemy the son of Lagus took away the body of Alexander from Perdiccas, as he was conveying it down from Babylon; for Perdiccas had turned out of his road towards Egypt, incited by ambition and a desire of making himself master of the country. When Ptolemy had attacked [and made him prisoner], he intended to [spare his life and] confine him in a desert island, but he met with a miserable end at the hand of his own soldiers, who rushed upon and despatched him by transfixing him with the long Macedonian spears. The kings who were with him, Aridaeus, and the children of Alexander, and Roxana his wife, departed to Macedonia. Ptolemy carried away the body of Alexander, and deposited it at Alexandreia in the place where it now lies; not indeed in the same coffin, for the present one is of hyalus (alabaster ?) whereas Ptolemy had deposited it in one of gold: it was plundered by Ptolemy surnamed Cocce's son and Pareisactus, who came from Syria and was quickly deposed, so that his plunder was of no service to him.
18. Artemidorus, Oneirocritica, 2.44 (1st cent. CE - 2nd cent. CE)
19. Josephus Flavius, Jewish Antiquities, 12.114 (1st cent. CE - 1st cent. CE) 12.114. 15. And when the king had received these books from Demetrius, as we have said already, he adored them, and gave order that great care should be taken of them, that they might remain uncorrupted. He also desired that the interpreters would come often to him out of Judea
20. New Testament, John, 1.1 (1st cent. CE - 1st cent. CE) 1.1. In the beginning was the Word, and the Word was with God, and the Word was God.
21. Ps.-Philo, Biblical Antiquities, 28.7-28.8 (1st cent. CE - 2nd cent. CE)
22. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) 5a. משום חשבונות,אמר ליה אביי וחשבונות של מצוה מי אסירי והא רב חסדא ורב המנונא דאמרי תרוייהו חשבונות של מצוה מותר לחשבן בשבת וא"ר אלעזר פוסקין צדקה לעניים בשבת ואמר ר' יעקב אמר ר' יוחנן הולכין לבתי כנסיות ולבתי מדרשות לפקח על עסקי רבים בשבת ואמר רבי יעקב בר אידי אמר רבי יוחנן מפקחין פיקוח נפש בשבת,ואמר רב שמואל בר נחמני אמר רבי יונתן הולכין לטרטייאות ולקרקייאות לפקח על עסקי רבים בשבת ותנא דבי מנשיא משדכין על התינוקת ליארס בשבת ועל התינוק ללמדו ספר וללמדו אומנות,אלא אמר רבי זירא גזירה שמא ישחוט בן עוף א"ל אביי אלא מעתה יום הכפורים שחל להיות בשני בשבת ידחה גזירה שמא ישחוט בן עוף התם דלנפשיה לא טריד הכא דלאחרים טריד אי נמי התם אית ליה רווחא הכא לית ליה רווחא,השתא דאתית להכי ערב שבת נמי גזירה שמא ישחוט בן עוף,איבעיא להו בתולה נשאת ברביעי ונבעלת ברביעי ולא חיישינן לאיקרורי דעתא או דלמא בתולה נשאת ברביעי ונבעלת בחמישי דחיישינן לאיקרורי דעתא,ת"ש דתני בר קפרא בתולה נשאת ברביעי ונבעלת בחמישי הואיל ונאמרה בו ברכה לדגים אלמנה נשאת בחמישי ונבעלת בששי הואיל ונאמרה בו ברכה לאדם טעמא משום ברכה אבל משום איקרורי דעתא לא חיישינן,אי הכי אלמנה נמי תיבעל בחמישי הואיל ונאמרה בו ברכה לדגים ברכה דאדם עדיפא ליה,ואי נמי משום שקדו דתניא מפני מה אמרו אלמנה נשאת בחמישי ונבעלת בששי שאם אתה אומר תיבעל בחמישי למחר משכים לאומנתו והולך לו שקדו חכמים על תקנת בנות ישראל שיהא שמח עמה שלשה ימים חמישי בשבת וערב שבת ושבת,מאי איכא בין ברכה לשקדו איכא בינייהו אדם בטל אי נמי יום טוב שחל להיות בערב שבת,דרש בר קפרא גדולים מעשה צדיקים יותר ממעשה שמים וארץ דאילו במעשה שמים וארץ כתיב (ישעיהו מח, יג) אף ידי יסדה ארץ וימיני טפחה שמים ואילו במעשה ידיהם של צדיקים כתיב (שמות טו, יז) מכון לשבתך פעלת ה' מקדש אדני כוננו ידיך,השיב בבלי אחד ור' חייא שמו (תהלים צה, ה) ויבשת ידיו יצרו ידו כתיב והכתיב יצרו א"ר נחמן בר יצחק יצרו אצבעותיו כדכתיב (תהלים ח, ד) כי אראה שמיך מעשה אצבעותיך ירח וכוכבים אשר כוננת,מיתיבי (תהלים יט, ב) השמים מספרים כבוד אל ומעשה ידיו מגיד הרקיע הכי קאמר מעשה ידיהם של צדיקים מי מגיד הרקיע ומאי ניהו מטר,דרש בר קפרא מאי דכתיב (דברים כג, יד) ויתד תהיה לך על אזנך אל תקרי אזנך אלא על אוזנך שאם ישמע אדם דבר שאינו הגון 5a. It is bdue to calculationsperformed on Shabbat to prepare for the wedding. He would thereby engage in weekday matters on Shabbat., bAbaye said to him: And are calculations for a mitzva prohibitedon Shabbat? bBut wasn’t it Rav Ḥisda and Rav Hamnuna who both said:With regard to bcalculations for a mitzva,it is bpermitted to reckon them on Shabbat? And Rabbi Elazar said: One may allocate charity to the poor on Shabbat. And Rabbi Ya’akov saidthat bRabbi Yoḥa said: One goes to synagogues and study halls to supervise mattersaffecting the bmultitudes on Shabbat. And Rabbi Ya’akov bar Idi saidthat bRabbi Yoḥa said: One supervises matters of saving a life on Shabbat. /b, bAnd Rabbi Shmuel bar Naḥmani saidthat bRabbi Yoḥa said: One goes to theaters [ itartiyyaot /i] and circuses [ ikarkiyyaot /i] to supervise mattersaffecting the bmultitudes on Shabbat,because the fate of the Jewish people or of individual Jews is often decided there and one’s presence could prevent calamity. bAndthe Sage bof the school of Menashya taught:One bmakes matches [ imeshadkhin /i]among the families concerned bfor a young girl to be betrothed on Shabbat, andsimilarly one may make arrangements bfor a young boy to teach him Torah and to teach him a craft.Apparently, calculations for a mitzva may be reckoned on Shabbat, including calculations for a wedding. Therefore, this cannot be the reason for the prohibition against marrying at the conclusion of Shabbat., bRather, Rabbi Zeira said: It is a decree lest one slaughter a young fowl onShabbat, due to his preoccupation with the preparations for that night’s wedding feast. bAbaye said to him: Ifthat is bso, Yom Kippur that occurs on Monday should be postponedwhen fixing the calendar, due to ba decree lest one slaughter a young fowlon Shabbat for the meal on Yom Kippur eve, which is a mitzva. The Gemara distinguishes between the cases. bThere,with regard to Yom Kippur eve, when one is preparing a meal bfor himself, he is not preoccupied,and he will not overlook the fact that it is Shabbat. bHere,in the case of a wedding, one is preparing a meal bfor othersand is bpreoccupied. Alternatively, there,on Yom Kippur eve, bhe has an intervalof time during which he can slaughter the bird, as the mitzva is to eat the meal on Yom Kippur eve the next day. bHere, he does not have an intervalof time, because the wedding and the feast take place at night at the conclusion of Shabbat.,The Gemara says: bNow that we have come to thisunderstanding of the prohibition against marrying at the conclusion of Shabbat, the prohibition not to engage in sexual intercourse on bShabbat evening, too,is not due to the intercourse. Rather, it is ba decree lest one slaughter a young fowlfor the wedding feast.,§ The Gemara braises a dilemma: Is a virgin married on Wednesday anddoes she bengage in intercourse onthat bWednesday, and we are not concernedlest bhis resolveto take his bride to court upon discovering that she was not a virgin bcoolovernight? Rather, he will certainly go to court the next morning. bOr perhaps, a virgin is married on Wednesday but engages in intercourse on Thursday, as we are concerned that his resolve will cool. /b, bCome and hearproof, bas bar Kappara taught: A virgin is married on Wednesday and engages in intercourse on Thursday, since the blessing to the fish:Be fruitful and multiply, bwas statedon the fifth day of Creation. bA widow is married on Thursday and engages in intercourse on Friday, since the blessingof procreation bwas stated to manon the sixth day of Creation. It may be inferred that bthe reason is due to the blessing, but with regard tothe possibility lest bhis resolve cool, we are not concerned. /b,The Gemara asks: bIf so, a widow should also engage in intercourse on Thursday, since the blessing to the fish was stated then.The Gemara answers: Since there is the option to postpone engaging in relations to the day on which bthe blessing of manwas stated, doing so bis preferable for him. /b, bAlternatively,that day was established as the day for a widow to engage in sexual relations bdue tothe fact that the Sages bwere assiduousin seeing to the well-being of Jewish women, bas it is taughtin a ibaraita /i: bWhy didthe Sages bsay that a widow is married on Thursday and engages in intercourse on Friday?It is bbecause if you say that she should engage in intercourse on Thursday, on the next daythe groom will bgo toply bhis craft earlyand leave his wife alone. When a man marries a widow, there is no observance of the seven days of rejoicing, whose legal status is like that of a Festival, during which he does not go to work. Therefore, bthe Sages were assiduous in seeing to the well-being of Jewish womenand ensured bthatthe groom brejoice with herfor bthree days: Thursday,the day of the wedding; band Shabbat eve,the day when they engage in sexual relations; band Shabbat. /b, bWhatpractical difference bis there betweenthe two reasons given to engage in relations on Friday, i.e., the bblessingof procreation for man bandthe fact that the Sages bwere assiduous?The Gemara answers: bThere isa practical difference bbetween themin the case of ban idle person,who has no job, in which case the reason of blessing applies and the reason that the Sages were assiduous does not, as no matter what he will not go to work early. bAlternatively,there is a practical difference in the case of ba Festival that occurs on Shabbat eve.There too, the reason of blessing applies but the Sages’ assiduousness does not apply, as one does not work on a Festival.,§ The Gemara cites additional aggadic statements of bar Kappara. bBar Kappara taught: The handiwork of the righteous is greater than the creation of heaven and earth, as with regard to the creation of heaven and earth it is written: “My hand also has laid the foundation of the earth, and My right hand has spanned the heavens”(Isaiah 48:13). There, hand is written in the singular. bWhereas with regard to the handiwork of the righteous it is written: “The place which You have made for Yourself to dwell in, Lord, the Sanctuary, Lord, which your hands have established” (Exodus 15:17).The reference is to the Temple, which is the handiwork of man, and hand is written in the plural., bA certain Babylonian, and his name is Rabbi Ḥiyya, respondedwith a challenge. It is written with regard to creation of the earth: b“And His hands formed the dry land”(Psalms 95:5). The Gemara answers: b“His hand”is the way it bis written.Although the word is vocalized in the plural, it is written in the singular, without the letter iyod /i. bBut isn’t it written: “Formed,”in the plural? Rav Naḥman bar Yitzḥak said: The plural is referring to bHis fingers, as it is written: “When I see Your heavens, the work of Your fingers, the moon and stars, which You have established”(Psalms 8:4)., bThe Gemara raises an objection: “The heavens declare the glory of God, and the firmament proclaims the work of His hands”(Psalms 19:2). The heavens were created by His hands. The Gemara answers that bthisis what the verse bis saying: Who attests to the handiwork of the righteous,that they are performing the will of God? It is bthe heavens. And what isthe avenue through which the heavens do so? It is by means of brainthat falls due to the prayers of the righteous., bBar Kappara taught: What isthe meaning of that which bis written: And you shall have a peg among your weapons [ iazenekha /i]”(Deuteronomy 23:14)? bDo not readit as: bYour weapons [ iazenekha /i]. Rather,read it: bOn your ear [ ioznekha /i],meaning bthat if a person hears an inappropriate matter, /b
23. Diogenes Laertius, Lives of The Philosophers, 5.76 (3rd cent. CE - 3rd cent. CE) 5.76. For he was one of Conon's household servants, according to Favorinus in the first book of his Memorabilia; yet Lamia, with whom he lived, was a citizen of noble family, as Favorinus also states in his first book. Further, in his second book Favorinus alleges that he suffered violence from Cleon, while Didymus in his Table-talk relates how a certain courtesan nicknamed him Charito-Blepharos (having the eyelids of the Graces), and Lampito (of shining eyes). He is said to have lost his sight when in Alexandria and to have recovered it by the gift of Sarapis; whereupon he composed the paeans which are sung to this day.For all his popularity with the Athenians he nevertheless suffered eclipse through all-devouring envy.
24. Eusebius of Caesarea, Preparation For The Gospel, 9.38 (3rd cent. CE - 4th cent. CE)
25. 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	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 239
abraham	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 124
alexander the great	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 94
alexandria	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 55, 72, 439
alexandrian jewry	Levine, The Ancient Synagogue, The First Thousand Years (2005) 146
allegorical interpretation/allegory	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34
aramaic	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 291
arians, arianism, and neo-arianism, aristeas, letter of	Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 239
aristarchus	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 124
aristeas, letter of	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 4
aristeas	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 20, 124
aristeas (narrator)	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55, 72, 453
aristotle	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 124; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 453
artemisia of caria	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 453
augustine of hippo, on john	Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 239
baruch	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 31
canonization	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 20
christians	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 184
city of alexandria, canopic road	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 58
city of alexandria, heptastadium	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 58
city of alexandria, island of pharos	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 58
city of alexandria, royal quarters	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 58
culture	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 72, 439
demetrius of phalerum, as imagined by aristeas	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 94
demetrius of phalerum	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 93, 94, 239; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55, 146, 439, 441, 453
deputation to eleazar	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55
diaspora	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 184; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 291
digressions	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55
diodorus siculus	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 58
diogenes laertius	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 93
dreams	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 441, 453
dreams and visions, examples, apocrypha and non-apocalyptic pseudepigrapha	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 442
eleazar, high priest	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 223; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 55, 72, 439
emendation	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34
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, 441
exile	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 31
exodus, tragedy	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 4
exodus paradigm	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55
ezekiel, exagoge, and christian apologists	Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 129
ezekiel, exagoge, cultural and performance context of	Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 129
ezekiel, tragedian, exagōge, hellenistic tragedy	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 4
ezekiel, tragedian, general profile	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 4
ezekiel, tragedian, mosess heavenly enthronement	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 4
ezekiel, tragedian	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 4
ezekiel the tragedian	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 20
flaccus	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 124
frame narrative/story	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 72
friends, of the king	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 453
genealogy/generations, in johns gospel	Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 239
genealogy/generations, in luke	Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 239
gentiles	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 31
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, 441, 453
gospels, luke-acts, historical approach of	Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 239
greco-roman culture, christian anxiety over adaptations of	Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 239
greek, culture/religion	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 72
greek, literature/sources	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55, 146, 291, 439
greek	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 72, 146, 291, 439
hebrew, text, parent/source	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 439
hebrew	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 146, 291, 439
hebrew bible, translation of	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 20
hellenism/hellenistic culture	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 72
hellenism/hellenistic period, culture	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 31
hellenistic drama	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 184
high priest	Levine, The Ancient Synagogue, The First Thousand Years (2005) 146
high priests	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 439
homeric scholarship/exegesis	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 146
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, 439
identity, jewish	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 31
instruction, school, education	Levine, The Ancient Synagogue, The First Thousand Years (2005) 146
interpretation	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34
jeremiah	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 31
jerusalem	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 223; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 55, 439
jewish culture, beginning of	Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 239
jewish culture, greek philosophy, influence of	Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 239
jews, alexandrian	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 20
jews in alexandria, politeuma/πολίτευμα	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 58
john chrysostom	Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 239
josephus	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 441
judaeans, of alexandria	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 223
judaism, alexandrian	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55, 72, 439
judaism	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 453
judaism in egypt, ezekiel the tragedian	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 4
judaism in egypt	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 4
judea	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 453
judeans	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 439, 441
justice	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 72
king	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55, 72, 441, 453
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, 55, 72, 291, 439, 453
legislation, jewish/moses	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 72, 441
legislator/lawgiver	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 441
letter of aristeas, translation of the hebrew scripture	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 239
letter of aristeas	Levine, The Ancient Synagogue, The First Thousand Years (2005) 146; Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 129
luhman, niklas, luke-acts, historical approach of	Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 239
maccabean period	Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 32
moses, authority of	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 31
moses	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 72, 291, 439, 453
narrative	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 20
narrative (διήγησις)	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 55, 72, 439
narrator (aristeas, gentile)	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55, 72, 453
neo-platonism	Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 239
nilus of ancyra	Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 239
nomos, law of the judaeans	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 223
nonnus, paraphrase of the gospel of john, poetry, defences of use of	Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 239
nonnus, paraphrase of the gospel of john	Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 239
offering	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 223
paraphrase, poetry, defences of use of	Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 239
pentateuch	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 453
philo	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 124
philo of alexandria	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 291
philocles ii, theodectas of phasolis	Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 129
philology	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 124
philos colleagues	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 124
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) 439
plutarch, poetry, defences of use of	Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 239
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
politeuma/politeumata	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 441
prayer, communal, public	Levine, The Ancient Synagogue, The First Thousand Years (2005) 146
priesthood, judaean	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 223
priests, jewish	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 441
prophets (books of)	Levine, The Ancient Synagogue, The First Thousand Years (2005) 146
proseuche (prayer house)	Levine, The Ancient Synagogue, The First Thousand Years (2005) 146
ps.-aristeas	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55, 72, 146, 291, 439, 453
psalms	Levine, The Ancient Synagogue, The First Thousand Years (2005) 146
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) 93
ptolemy ii	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 93, 239
ptolemy ii philadelphus	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 72
ptolemy philadelphus, septuagint	Levine, The Ancient Synagogue, The First Thousand Years (2005) 146
qumran, jewish norms	Levine, The Ancient Synagogue, The First Thousand Years (2005) 146
qumran	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 291, 453
raguel (jethro)	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 4
reading, high priest	Levine, The Ancient Synagogue, The First Thousand Years (2005) 146
redundancy	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 124
rhetoric/rhetorical	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 453
ring composition	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55
ritual, washing	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34
ritual	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34
sabbath, worship	Levine, The Ancient Synagogue, The First Thousand Years (2005) 146
sabbath	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 184
sacred scripture/s	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 72, 291, 439
sanctity, torah, torah shrine	Levine, The Ancient Synagogue, The First Thousand Years (2005) 146
sarah	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 124
sarapis/serapis	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 93, 94
scholarship, homeric	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 20, 124
scripture	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 72, 291, 439, 453
separation, jewish	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 72
septuagint, acceptance in the jewish community	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 239
septuagint, and contemporary translation theory	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 239
septuagint/lxx, equivalent of/replacement for hebrew	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 439
septuagint/lxx, origins	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 146
septuagint/lxx	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 72, 439, 453
septuagint	Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 32; Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 124; Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 239
sermon (derashah), homily, and torah reading	Levine, The Ancient Synagogue, The First Thousand Years (2005) 146
stesichorus	Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 239
strabo	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 58
style, of homer	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 124
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, 55
synagoge	Levine, The Ancient Synagogue, The First Thousand Years (2005) 146
talents	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 453
targum, and torah reading'	Levine, The Ancient Synagogue, The First Thousand Years (2005) 146
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	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 31; Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 223
theater, christian	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 184
theater, jewish	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 184
theodectes	Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 239
theodectus the tragedian	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 20, 124
theodektes	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55, 146, 441, 453
theology/theological, concept	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 124
theology/theological, problem	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 124
theopompus	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 20, 124; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 146, 441, 453
tiberias synagogues/proseuchai, worship	Levine, The Ancient Synagogue, The First Thousand Years (2005) 146
tiberius	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 124
time, mythic	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 31
time, translational	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 31
time	Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 239
torah	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 55
translation, literal	Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 223
translation	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 55, 72, 146, 439, 441, 453
translators, jewish	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34, 55, 72, 439, 441, 453
travelogue	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34
values, moral	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 72
washing, judean ritual	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 34
zipporah	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 4