Tiresias: The Ancient Mediterranean Religions Source Database

7234

Josephus Flavius, Jewish Antiquities, 12.6-12.9

“ἔστιν ἔθνος ̓Ιουδαίων λεγόμενον, οἳ πόλιν ὀχυρὰν καὶ μεγάλην ἔχοντες ̔Ιεροσόλυμα ταύτην ὑπερεῖδον ὑπὸ Πτολεμαίῳ γενομένην ὅπλα λαβεῖν οὐ θελήσαντες, ἀλλὰ διὰ τὴν ἄκαιρον δεισιδαιμονίαν χαλεπὸν ὑπέμειναν ἔχειν δεσπότην.”

“There is a nation called the nation of the Jews, who inhabit a city strong and great, named Jerusalem. These men took no care, but let it come into the hands of Ptolemy, as not willing to take arms, and thereby they submitted to be under a hard master, by reason of their unseasonable superstition.”

8. And first I will describe what belongs to the table. It was indeed in the king’s mind to make this table vastly large in its dimensions; but then he gave orders that they should learn what was the magnitude of the table which was already at Jerusalem, and how large it was, and whether there was a possibility of making one larger than it.

Πρῶτον δὲ τὰ περὶ τῆς τραπέζης ἐκθήσομαι. εἶχεν μὲν οὖν δι' ἐννοίας ὁ βασιλεὺς ὑπερμεγεθέστατον τοῖς μέτροις ἀπεργάσασθαι τὸ κατασκεύασμα, προσέταξε δὲ μαθεῖν τὸ μέγεθος τῆς ἀνακειμένης ἐν τοῖς ̔Ιεροσολύμοις τραπέζης πόσον τέ ἐστιν καὶ εἰ δύναται τούτου μεῖζον κατασκευασθῆναι.

̓Αγαθαρχίδης μὲν οὖν ταῦτα περὶ τοῦ ἔθνους ἡμῶν ἀπεφήνατο. ὁ δὲ Πτολεμαῖος πολλοὺς αἰχμαλώτους λαβὼν ἀπό τε τῆς ὀρεινῆς ̓Ιουδαίας καὶ τῶν περὶ ̔Ιεροσόλυμα τόπων καὶ τῆς Σαμαρείτιδος καὶ τῶν ἐν Γαριζείν, κατῴκισεν ἅπαντας εἰς Αἴγυπτον ἀγαγών.

This is what Agatharchides relates of our nation. But when Ptolemy had taken a great many captives, both from the mountainous parts of Judea, and from the places about Jerusalem and Samaria, and the places near Mount Gerizzim, he led them all into Egypt, and settled them there.

for there was made a plate of gold four fingers broad, through the entire breadth of the table, into which they inserted the feet, and then fastened them to the table by buttons and button-holes, at the place where the crown was situate, that so on what side soever of the table one should stand, it might exhibit the very same view of the exquisite workmanship, and of the vast expenses bestowed upon it:

ἔλασμα γὰρ χρυσοῦ τὸ πλάτος τεσσάρων δακτύλων ποιήσαντες καθ' ὅλου τοῦ τῆς τραπέζης πλάτους εἰς τοῦτο τοὺς πόδας αὐτῆς ἐνέθεσαν, ἔπειτα περόναις καὶ κατακλεῖσιν αὐτοὺς ἐνέσφιγγον τῇ τραπέζῃ κατὰ τὴν στεφάνην, ἵνα τὴν θέαν τῆς καινουργίας καὶ πολυτελείας, ἐφ' ᾧ τις ἂν στήσῃ τὴν τράπεζαν μέρει, παρέχωσι τὴν αὐτήν.

ἐπεγνωκὼς δὲ τοὺς ἀπὸ τῶν ̔Ιεροσολύμων περί τε τὴν τῶν ὅρκων φυλακὴν καὶ τὰς πίστεις βεβαιοτάτους ὑπάρχοντας ἐξ ὧν ἀπεκρίναντο ̓Αλεξάνδρῳ πρεσβευσαμένῳ πρὸς αὐτοὺς μετὰ τὸ κρατῆσαι Δαρείου τῇ μάχῃ, πολλοὺς αὐτῶν εἰς τὰ φρούρια καταλοχίσας καὶ τοῖς Μακεδόσιν ἐν ̓Αλεξανδρείᾳ ποιήσας ἰσοπολίτας ὅρκους ἔλαβεν παρ' αὐτῶν, ὅπως τοῖς ἐκγόνοις τοῦ παραθεμένου τὴν πίστιν διαφυλάξωσιν.

And as he knew that the people of Jerusalem were most faithful in the observation of oaths and covenants; and this from the answer they made to Alexander, when he sent an embassage to them, after he had beaten Darius in battle; so he distributed many of them into garrisons, and at Alexandria gave them equal privileges of citizens with the Macedonians themselves; and required of them to take their oaths, that they would keep their fidelity to the posterity of those who committed these places to their care.

while small shields, made of stones, beautiful in their kind, and of four fingers’ depth, filled up the middle parts. About the top of the basin were wreathed the leaves of lilies, and of the convolvulus, and the tendrils of vines in a circular manner.

τὰ δὲ μέσα λίθων ἀσπίδια τετραδακτύλων ἀνεπλήρου τὸ κάλλος. περιεστέφετο δὲ τὰ χείλη τοῦ κρατῆρος κρίνων σμίλαξι καὶ ἀνθεμίσι καὶ βοτρύων σχοινίαις εἰς κύκλον περιηγμέναις.

οὐκ ὀλίγοι δ' οὐδὲ τῶν ἄλλων ̓Ιουδαίων εἰς τὴν Αἴγυπτον παρεγίγνοντο τῆς τε ἀρετῆς τῶν τόπων αὐτοὺς καὶ τῆς τοῦ Πτολεμαίου φιλοτιμίας προκαλουμένης.

Nay, there were not a few other Jews who, of their own accord, went into Egypt, as invited by the goodness of the soil, and by the liberality of Ptolemy.

and when they had taken off the covers wherein they were wrapt up, they showed him the membranes. So the king stood admiring the thinness of those membranes, and the exactness of the junctures, which could not be perceived; (so exactly were they connected one with another;) and this he did for a considerable time. He then said that he returned them thanks for coming to him, and still greater thanks to him that sent them; and, above all, to that God whose laws they appeared to be.

ὡς δ' ἀποκαλύψαντες τῶν ἐνειλημάτων ἐπέδειξαν αὐτῷ, θαυμάσας ὁ βασιλεὺς τῆς ἰσχνότητος τοὺς ὑμένας καὶ τῆς συμβολῆς τὸ ἀνεπίγνωστον, οὕτως γὰρ ἥρμοστο, καὶ τοῦτο ποιήσας χρόνῳ πλείονι χάριν ἔχειν εἶπεν αὐτοῖς τε ἐλθοῦσιν καὶ μείζονα τῷ πέμψαντι, πρὸ δὲ πάντων τῷ θεῷ, οὗ τοὺς νόμους εἶναι συμβέβηκεν.

Nay, there were not a few other Jews who, of their own accord, went into Egypt, as invited by the goodness of the soil, and by the liberality of Ptolemy.

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

14 results

1. Septuagint, Tobit, 10-14, 2-9, 1 (th cent. BCE - 2nd cent. BCE)

2. Hebrew Bible, Genesis, 49.5 (9th cent. BCE - 3rd cent. BCE)

49.5. שִׁמְעוֹן וְלֵוִי אַחִים כְּלֵי חָמָס מְכֵרֹתֵיהֶם׃

49.5. Simeon and Levi are brethren; Weapons of violence their kinship."

3. Hebrew Bible, 2 Kings, 17.24 (8th cent. BCE - 5th cent. BCE)

17.24. וַיָּבֵא מֶלֶךְ־אַשּׁוּר מִבָּבֶל וּמִכּוּתָה וּמֵעַוָּא וּמֵחֲמָת וּסְפַרְוַיִם וַיֹּשֶׁב בְּעָרֵי שֹׁמְרוֹן תַּחַת בְּנֵי יִשְׂרָאֵל וַיִּרְשׁוּ אֶת־שֹׁמְרוֹן וַיֵּשְׁבוּ בְּעָרֶיהָ׃

17.24. And the king of Assyria brought men from Babylon, and from Cuthah, and from Avva, and from Hamath and Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel; and they possessed Samaria, and dwelt in the cities thereof."

4. Septuagint, Tobit, 10-14, 2-9, 1 (4th cent. BCE - 2nd cent. BCE)

5. Dead Sea Scrolls, Aramaic Levi Document, 4.7-4.8, 13.4-13.8, 13.10 (2nd cent. BCE - 1st cent. CE)

6. Septuagint, 1 Maccabees, 2.34-2.41 (2nd cent. BCE - 2nd cent. BCE)

2.34. But they said, "We will not come out, nor will we do what the king commands and so profane the sabbath day. 2.35. Then the enemy hastened to attack them. 2.36. But they did not answer them or hurl a stone at them or block up their hiding places 2.37. for they said, "Let us all die in our innocence; heaven and earth testify for us that you are killing us unjustly. 2.38. So they attacked them on the sabbath, and they died, with their wives and children and cattle, to the number of a thousand persons. 2.39. When Mattathias and his friends learned of it, they mourned for them deeply. 2.40. And each said to his neighbor: "If we all do as our brethren have done and refuse to fight with the Gentiles for our lives and for our ordices, they will quickly destroy us from the earth. 2.41. So they made this decision that day: "Let us fight against every man who comes to attack us on the sabbath day; let us not all die as our brethren died in their hiding places.

7. Septuagint, 2 Maccabees, 6.8, 12.29-12.31 (2nd cent. BCE - 2nd cent. BCE)

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,' 12.29. Setting out from there, they hastened to Scythopolis, which is seventy-five miles from Jerusalem.' 12.30. But when the Jews who dwelt there bore witness to the good will which the people of Scythopolis had shown them and their kind treatment of them in times of misfortune,' 12.31. they thanked them and exhorted them to be well disposed to their race in the future also. Then they went up to Jerusalem, as the feast of weeks was close at hand.'

8. Septuagint, Ecclesiasticus (Siracides), 10-19, 2, 20-29, 3, 30-39, 4, 40-49, 5, 50-51, 6-9, 1 (2nd cent. BCE - 2nd cent. BCE)

9. Diodorus Siculus, Historical Library, 19.93.7, 20.113.1-20.113.2 (1st cent. BCE - 1st cent. BCE)

19.93.7. Deciding, therefore, to leave Syria, he razed the most noteworthy of the cities that he had captured: AkÃª in Phoenician Syria, and IoppÃª, Samaria, and Gaza in Syria; then he himself, taking the army and what of the booty it was possible to drive or carry, returned into Egypt. 20.113.1. During these same days King Ptolemy, setting out from Egypt with an army of considerable size, subjugated all the cities of CoelÃª-Syria; but while he was besieging Sidon certain men came to him with the false report that a battle had taken place between the kings in which Lysimachus and Seleucus had been defeated, that they had withdrawn to Heraclea, and that Antigonus, after winning the victory, was advancing with an army against Syria. 20.113.2. Consequently Ptolemy, deceived by them and believing that their report was true, made a four-month's truce with the Sidonians, secured with garrisons the cities that he had captured, and went back to Egypt with his army.

10. Josephus Flavius, Jewish Antiquities, 12.3-12.5, 12.7-12.10, 12.274-12.277, 14.63, 18.318-18.324 (1st cent. CE - 1st cent. CE)

12.3. And while these princes ambitiously strove one against another, every one for his own principality, it came to pass that there were continual wars, and those lasting wars too; and the cities were sufferers, and lost a great many of their inhabitants in these times of distress, insomuch that all Syria, by the means of Ptolemy the son of Lagus, underwent the reverse of that denomination of Savior, which he then had. 12.3. Out of regard therefore to justice, and out of pity to those that have been tyrannized over, contrary to equity, I enjoin those that have such Jews in their service to set them at liberty, upon the receipt of the before-mentioned sum; and that no one use any deceit about them, but obey what is here commanded. 12.3. And when Judas saw their camp, and how numerous their enemies were, he persuaded his own soldiers to be of good courage, and exhorted them to place their hopes of victory in God, and to make supplication to him, according to the custom of their country, clothed in sackcloth; and to show what was their usual habit of supplication in the greatest dangers, and thereby to prevail with God to grant you the victory over your enemies. 12.4. He also seized upon Jerusalem, and for that end made use of deceit and treachery; for as he came into the city on a Sabbath day, as if he would offer sacrifices he, without any trouble, gained the city, while the Jews did not oppose him, for they did not suspect him to be their enemy; and he gained it thus, because they were free from suspicion of him, and because on that day they were at rest and quietness; and when he had gained it, he ruled over it in a cruel manner. 12.4. 5. When this epistle was sent to the king, he commanded that an epistle should be drawn up for Eleazar, the Jewish high priest, concerning these matters; and that they should inform him of the release of the Jews that had been in slavery among them. He also sent fifty talents of gold for the making of large basons, and vials, and cups, and an immense quantity of precious stones. 12.4. But when Judas saw that Alcimus was already become great, and had destroyed many of the good and holy men of the country, he also went all over the country, and destroyed those that were of the other party. But when Alcimus saw that he was not able to oppose Judas, nor was equal to him in strength, he resolved to apply himself to king Demetrius for his assistance; 12.5. Nay, Agatharchides of Cnidus, who wrote the acts of Alexander’s successors, reproaches us with superstition, as if we, by it, had lost our liberty; where he says thus: 12.5. And I have sent to thee Andreas, the captain of my guard, and Aristeus, men whom I have in very great esteem; by whom I have sent those first-fruits which I have dedicated to the temple, and to the sacrifices, and to other uses, to the value of a hundred talents. And if thou wilt send to us, to let us know what thou wouldst have further, thou wilt do a thing acceptable to me.” 12.7. This is what Agatharchides relates of our nation. But when Ptolemy had taken a great many captives, both from the mountainous parts of Judea, and from the places about Jerusalem and Samaria, and the places near Mount Gerizzim, he led them all into Egypt, and settled them there. 12.7. for there was made a plate of gold four fingers broad, through the entire breadth of the table, into which they inserted the feet, and then fastened them to the table by buttons and button-holes, at the place where the crown was situate, that so on what side soever of the table one should stand, it might exhibit the very same view of the exquisite workmanship, and of the vast expenses bestowed upon it: 12.8. And as he knew that the people of Jerusalem were most faithful in the observation of oaths and covets; and this from the answer they made to Alexander, when he sent an embassage to them, after he had beaten Darius in battle; so he distributed many of them into garrisons, and at Alexandria gave them equal privileges of citizens with the Macedonians themselves; and required of them to take their oaths, that they would keep their fidelity to the posterity of those who committed these places to their care. 12.8. while small shields, made of stones, beautiful in their kind, and of four fingers’ depth, filled up the middle parts. About the top of the basin were wreathed the leaves of lilies, and of the convolvulus, and the tendrils of vines in a circular manner. 12.9. Nay, there were not a few other Jews who, of their own accord, went into Egypt, as invited by the goodness of the soil, and by the liberality of Ptolemy. 12.9. and when they had taken off the covers wherein they were wrapt up, they showed him the membranes. So the king stood admiring the thinness of those membranes, and the exactness of the junctures, which could not be perceived; (so exactly were they connected one with another;) and this he did for a considerable time. He then said that he returned them thanks for coming to him, and still greater thanks to him that sent them; and, above all, to that God whose laws they appeared to be. 12.274. But when they would not comply with their persuasions, but continued to be of a different mind, they fought against them on the Sabbath day, and they burnt them as they were in the caves, without resistance, and without so much as stopping up the entrances of the caves. And they avoided to defend themselves on that day, because they were not willing to break in upon the honor they owed the Sabbath, even in such distresses; for our law requires that we rest upon that day. 12.275. There were about a thousand, with their wives and children, who were smothered and died in these caves; but many of those that escaped joined themselves to Mattathias, and appointed him to be their ruler 12.276. who taught them to fight, even on the Sabbath day; and told them that unless they would do so, they would become their own enemies, by observing the law [so rigorously], while their adversaries would still assault them on this day, and they would not then defend themselves, and that nothing could then hinder but they must all perish without fighting. 12.277. This speech persuaded them. And this rule continues among us to this day, that if there be a necessity, we may fight on Sabbath days. 14.63. And had it not been our practice, from the days of our forefathers, to rest on the seventh day, this bank could never have been perfected, by reason of the opposition the Jews would have made; for though our law gives us leave then to defend ourselves against those that begin to fight with us and assault us, yet does it not permit us to meddle with our enemies while they do any thing else. 18.318. 2. But when the governor of Babylonia understood this, and had a mind to put a stop to them before they grew greater, and before greater mischiefs should arise from them, he got together as great an army as he could, both of Parthians and Babylonians, and marched against them, thinking to attack them and destroy them before any one should carry them the news that he had got an army together. 18.319. He then encamped at a lake, and lay still; but on the next day (it was the Sabbath, which is among the Jews a day of rest from all sorts of work) he supposed that the enemy would not dare to fight him thereon, but that he would take them and carry them away prisoners, without fighting. He therefore proceeded gradually, and thought to fall upon them on the sudden. 18.321. And when he had said this, some of them went out to spy out what was the matter; and they came again immediately, and said to him, that “neither hast thou been mistaken in telling us what our enemies were doing, nor will those enemies permit us to be injurious to people any longer. 18.322. We are caught by their intrigues like brute beasts, and there is a large body of cavalry marching upon us, while we are destitute of hands to defend ourselves withal, because we are restrained from doing it by the prohibition of our law, which obliges us to rest [on this day].” 18.323. But Asiueus did not by any means agree with the opinion of his spy as to what was to be done, but thought it more agreeable to the law to pluck up their spirits in this necessity they were fallen into, and break their law by avenging themselves, although they should die in the action, than by doing nothing to please their enemies in submitting to be slain by them. Accordingly, he took up his weapons, and infused courage into those that were with him to act as courageously as himself. 18.324. So they fell upon their enemies, and slew a great many of them, because they despised them and came as to a certain victory, and put the rest to flight.

11. Josephus Flavius, Against Apion, 1.22, 1.186-1.189, 1.195, 1.197-1.198, 1.208-1.211, 2.10 (1st cent. CE - 1st cent. CE)

1.22. For as to the Arcadians, who make such boasts of their antiquity, what need I speak of them in particular, since it was still later before they got their letters, and learned them, and that with difficulty also. /p 1.22. and that in general this self-contradiction hath happened to many other authors by reason of their ill will to some people, I conclude is not unknown to such as have read histories with sufficient care; for some of them have endeavored to disgrace the nobility of certain nations, and of some of the most glorious cities, and have cast reproaches upon certain forms of government. 1.186. Again, Hecateus says to the same purpose, as follows:—“Ptolemy got possession of the places in Syria after the battle at Gaza; and many, when they heard of Ptolemy’s moderation and humanity, went along with him to Egypt, and were willing to assist him in his affairs; 1.187. one of whom (Hecateus says) was Hezekiah, the high priest of the Jews; a man of about sixty-six years of age, and in great dignity among his own people. He was a very sensible man, and could speak very movingly, and was very skilful in the management of affairs, if any other man ever were so; 1.188. although, as he says, all the priests of the Jews took tithes of the products of the earth, and managed public affairs, and were in number not above fifteen hundred at the most.” 1.189. Hecateus mentions this Hezekiah a second time, and says, that “as he was possessed of so great a dignity, and was become familiar with us, so did he take certain of those that were with him, and explained to them all the circumstances of their people: for he had all their habitations and polity down in writing.” 1.195. The same person takes notice in his history, how large the country is which we inhabit, as well as of its excellent character; and says that “the land in which the Jews inhabit contains three millions of arourae, and is generally of a most excellent and most fruitful soil: nor is Judea of lesser dimensions.” 1.197. “There are many strong places and villages (says he) in the country of Judea: but one strong city there is, about fifty furlongs in circumference, which is inhabited by a hundred and twenty thousand men, or thereabouts: they call it Jerusalem. 1.198. There is about the middle of the city, a wall of stone, the length of which is five hundred feet, and the breadth a hundred cubits, with double cloisters; wherein there is a square altar, not made of hewn stone, but composed of white stones gathered together, having each side twenty cubits long, and its altitude ten cubits. Hard by it is a large edifice, wherein there is an altar and a candlestick, both of gold, and in weight two talents; 1.208. When Agatharchides had premised this story, and had jested upon Stratonice for her superstition, he gives a like example of what was reported concerning us, and writes thus:— 1.209. “There are a people called Jews, who dwell in a city the strongest of all other cities, which the inhabitants call Jerusalem, and are accustomed to rest on every seventh day; on which times they make no use of their arms, nor meddle with husbandry, nor take care of any affairs of life, but spread out their hands in their holy places, and pray till the evening. 1.211. This accident taught all other men but the Jews to disregard such dreams as these were, and not to follow the like idle suggestions delivered as a law, when, in such uncertainty of human reasonings, they are at a loss what they should do.”

12. New Testament, 1 Timothy, 2.8 (1st cent. CE - 1st cent. CE)

2.8. I desire therefore that the men in every place pray, lifting up holy hands without wrath and doubting.

13. Tacitus, Histories, 5.5.4 (1st cent. CE - 2nd cent. CE)

14. Anon., Letter of Aristeas, 13, 23, 31, 12

12. Thinking that the time had come to press the demand, which I had often laid before Sosibius of Tarentum and Andreas, the chief of the bodyguard, for the emancipation of the Jews who had been transported from Judea by the king's father -

Subjects of this text:

subject	book bibliographic info
agatharcides of cnidus,on jews' treatment by ptolemy i"	Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 75, 76
agrippa ii	Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 179
altar	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 264
amram,father of moses,visions of	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 96
amram,father of moses	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 96
antiochic persecutions	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 276
aramaic levi document	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 96
arourae (measure)	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 264
athens	Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 179
battle of gaza	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 276
ben sira	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 96
bible,texts and exegesis relating to egypt	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 96
cairo genizah	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 96
chronology/chronological	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 264
cult/cultic	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 264
dead sea scrolls	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 96
diaspora	Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 179
egypt,jews migrate to	Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 226
egyptian,background/provenance/origin	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 264
egyptian,jews/jewry	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 264, 281
egyptian	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 264
egyptians,depictions in hebrew bible,lxx,and ancient jewish writings	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 96
exile	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 276
exodus,exodus,book of	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 96
exodus	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 264
gentiles,non-jews (christians,muslims)	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 96
hasmonean	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 264
hasmonean period	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 264
hellenistic	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 264
hellenistic period	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 264
hezekiah story,analyzed	Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 226
hezekiah story,and josephus	Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 226
hezekiah story,understood by josephus	Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 226
high priest/high priesthood	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 281
israel,biblical,and egypt	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 96
israel,biblical,in egypt	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 96
jerusalem,ptolemy's capture of"	Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 75, 76
jerusalem temple	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 264
jewish-hellenistic literature	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 281
jewish war	Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 179
joppa	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 49
joseph & aseneth	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 281
joseph (son of jacob the patriarch)	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 96
josephus,on hezekiah story	Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 226
letter of aristeas	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 281
levi (son of jacob the patriarch),aramaic traditions on	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 96
maccabees/maccabean	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 264, 276, 281
macedonia	Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 179
macedonian	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 264
military	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 276, 281
miriam,sister of moses	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 96
moses,hebrew name	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 96
moses	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 96
mount gerizim,ptolemy sends captives from to egypt	Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 75
mt. gerizim	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 49
nicanor	Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 76
oniad authorship,jews	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 276
onias community,flight / arrival to egypt	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 276, 281
onias community,settlement	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 276
onias community	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 281
onias temple,identity of builder	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 276
parthians	Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 179
priest / priestly	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 276
pseudo-aristeas,on treatment of jews	Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 76
pseudo-hecataeus	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 264, 276, 281
ptolemaic	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 264, 281
ptolemy i,treatment of jews	Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 75, 76, 226
ptolemy i soter (ptolemy son of lagos)	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 96
qumran	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 96
religion/religious	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 276, 281
rome,romans	Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 179
sabbath,transfer of features of temple of jerusalem	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 247
sabbath	Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 179
sacrifices/sacrificial'	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 264
samaria	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 49
samaria (region),ptolemy i in	Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 75
samaritan,samaritans	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 96
scribal practice	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 96
shechem	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 96
slavery,of hebrews in egypt	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 96
sparta,spartans	Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 179
stratonice	Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 75
syria,ptolemy's conquest of" '445.0_49.0@antioch	Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 76
temple of herod,prayers offered under open sky	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 247
tobiads,tobit,book of	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 96
yavneh	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 49