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Tiresias: The Ancient Mediterranean Religions Source Database



7234
Josephus Flavius, Jewish Antiquities, 2.238


Μωυσῆς μὲν τῷ προειρημένῳ τρόπῳ γεννηθείς τε καὶ τραφεὶς καὶ παρελθὼν εἰς ἡλικίαν φανερὰν τοῖς Αἰγυπτίοις τὴν ἀρετὴν ἐποίησε καὶ τὸ ἐπὶ ταπεινώσει μὲν τῇ ἐκείνων, ἐπ' αὐξήσει δὲ τῶν ̔Εβραίων γεγονέναι τοιαύτης ἀφορμῆς λαβόμενος:1. Moses, therefore, when he was born, and brought up in the foregoing manner, and came to the age of maturity, made his virtue manifest to the Egyptians; and showed that he was born for the bringing them down, and raising the Israelites. And the occasion he laid hold of was this:—


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

7 results
1. Hebrew Bible, Exodus, 1.22, 2.10, 4.10 (9th cent. BCE - 3rd cent. BCE)

1.22. וַיְצַו פַּרְעֹה לְכָל־עַמּוֹ לֵאמֹר כָּל־הַבֵּן הַיִּלּוֹד הַיְאֹרָה תַּשְׁלִיכֻהוּ וְכָל־הַבַּת תְּחַיּוּן׃ 1.22. And Pharaoh charged all his people, saying: ‘Every son that is born ye shall cast into the river, and every daughter ye shall save alive.’" 2.10. And the child grew, and she brought him unto Pharaoh’s daughter, and he became her son. And she called his name Moses, and said: ‘Because I drew him out of the water.’" 4.10. And Moses said unto the LORD: ‘Oh Lord, I am not a man of words, neither heretofore, nor since Thou hast spoken unto Thy servant; for I am slow of speech, and of a slow tongue.’"
2. Anon., Jubilees, 47.9 (2nd cent. BCE - 2nd cent. BCE)

47.9. And she said (unto her): "Go." And she went and called thy mother Jochebed, and she gave her wages, and she nursed thee.
3. Philo of Alexandria, On The Life of Moses, 1.10-1.11, 1.15, 1.21, 1.23, 1.48, 1.83-1.84, 1.158-1.159, 1.249, 1.257, 1.306-1.308, 2.1 (1st cent. BCE - 1st cent. CE)

1.10. but when, as is commonly the case in monarchies, some persons discovered what was kept secret and in darkness, of those persons who are always eager to bring any new report to the king, his parents being afraid lest while seeking to secure the safety of one individual, they who were many might become involved in his destruction, with many tears exposed their child on the banks of the river, and departed groaning and lamenting, pitying themselves for the necessity which had fallen upon them, and calling themselves the slayers and murderers of their child, and commiserating the infant too for his destruction, which they had hoped to avert. 1.11. Then, as was natural for people involved in a miserable misfortune, they accused themselves as having brought a heavier affliction on themselves than they need have done. "For why," said they, "did we not expose him at the first moment of his birth?" For people in general do not look upon one who has not lived long enough to partake of salutary food as a human being at all. "But we, in our superfluous affection, have nourished him these three entire months, causing ourselves by such conduct more abundant grief, and inflicting upon him a heavier punishment, in order that he, having at last attained to a great capacity for feeling pleasures and pains, should at last perish in the perception of the most grievous evils. 1.15. Then, after she had surveyed him from head to foot, and admired his elegant form and healthy vigorous appearance, and saw that he was crying, she had compassion on him, her soul being already moved within her by maternal feelings of affection as if he had been her own child. And when she knew that the infant belonged to one of the Hebrews who was afraid because of the commandment of the king, she herself conceived the idea of rearing him up, and took counsel with herself on the subject, thinking that it was not safe to bring him at once into the palace; 1.21. And immediately he had all kinds of masters, one after another, some coming of their own accord from the neighbouring countries and the different districts of Egypt, and some being even procured from Greece by the temptation of large presents. But in a short time he surpassed all their knowledge, anticipating all their lessons by the excellent natural endowments of his own genius; so that everything in his case appeared to be a ecollecting rather than a learning, while he himself also, without any teacher, comprehended by his instinctive genius many difficult subjects; 1.23. Accordingly he speedily learnt arithmetic, and geometry, and the whole science of rhythm and harmony and metre, and the whole of music, by means of the use of musical instruments, and by lectures on the different arts, and by explanations of each topic; and lessons on these subjects were given him by Egyptian philosophers, who also taught him the philosophy which is contained in symbols, which they exhibit in those sacred characters of hieroglyphics, as they are called, and also that philosophy which is conversant about that respect which they pay to animals which they invest with the honours due to God. And all the other branches of the encyclical education he learnt from Greeks; and the philosophers from the adjacent countries taught him Assyrian literature and the knowledge of the heavenly bodies so much studied by the Chaldaeans. 1.48. But while he was preparing to display the decision which he was about to pronounce, Moses was devoting himself to all the labours of virtue, having a teacher within himself, virtuous reason, by whom he had been trained to the most virtuous pursuits of life, and had learnt to apply himself to the contemplation and practice of virtue and to the continual study of the doctrines of philosophy, which he easily and thoroughly comprehended in his soul, and committed to memory in such a manner as never to forget them; and, moreover, he made all his own actions, which were intrinsically praiseworthy, to harmonise with them, desiring not to seem wise and good, but in truth and reality to be so, because he made the right reason of nature his only aim; which is, in fact, the only first principle and fountain of all the virtues. 1.83. But though he believed the words of God, nevertheless he tried to avoid the office to which God was appointing him, urging that he was a man of a weak voice, and slow of speech, and not eloquent, and especially so ever since he had heard God himself speaking. For judging the greatest human eloquence to be mere speechlessness in comparison with the truth, and being also prudent and cautious by nature, he shrunk from the undertaking, thinking such great matters proper for proud and bold men and not for him. And he entreated God to choose some one else who would be able easily to accomplish all the commands which he thus laid upon him. 1.84. But he approved of his modesty, and said, "Art thou ignorant who it is that giveth to man a mouth, and who has formed his windpipe and his tongue, and all the apparatus of the articulate voice? I am he. Therefore, fear thou nothing. For when I approve, every thing will become articulate and clear, and will change for the better, and improve; so that no one shall hinder thee, but the stream of thy words shall flow forth in a rapid and smooth current as if from a pure fountain. And if there is any need of an interpreter, thou shalt have thy brother, who will be a subordinate mouthpiece for thee, that he may utter to the multitude the words which he receives from thee, while thou utterest to him the words that thou receivest from God. 1.158. What more shall I say? Has he not also enjoyed an even greater communion with the Father and Creator of the universe, being thought unworthy of being called by the same appellation? For he also was called the god and king of the whole nation, and he is said to have entered into the darkness where God was; that is to say, into the invisible, and shapeless, and incorporeal world, the essence, which is the model of all existing things, where he beheld things invisible to mortal nature; for, having brought himself and his own life into the middle, as an excellently wrought picture, he established himself as a most beautiful and Godlike work, to be a model for all those who were inclined to imitate him. 1.159. And happy are they who have been able to take, or have even diligently laboured to take, a faithful copy of this excellence in their own souls; for let the mind, above all other parts, take the perfect appearance of virtue, and if that cannot be, at all events let it feel an unhesitating and unvarying desire to acquire that appearance; 1.249. But when their malevolence was fully revealed, the Hebrews were nevertheless restrained from coming to open war with them by their ruler, who thus displayed two most excellent qualities at the same time; namely prudence and a compassionate disposition; for to take care that no evil should happen to any one is the part of wisdom, and not to be willing even to repel one's own kinsmen is a proof of a humane disposition. 1.257. And Moses, rejoicing at the unexpected blessings which from time to time were presenting themselves to him, advanced further, dividing the youth of his people into the vanguard and the rearguard, and placing the old men, and the women, and thechildren in the centre, that they might be protected by those who were thus at each extremity, in the case of their having to encounter any force of the enemy either in front or behind. 1.306. Therefore Moses did not think fit to carry on war against him with his whole army, knowing that superfluous numbers are apt to meet with disaster in consequence of those very numbers; and also, at the same time, thinking it useful to have stations of reserve, to be assistants to those of their allies who appeared likely to fail; but he selected a thousand picked men of the youth of the nation, selected man by man, out of each tribe, twelve thousand in all, for that was the number of the tribes, and he appointed Phinehas to be the commander in the war, as he had already given proof of the happy daring which becomes a general; and after he had offered up sacrifices of good omen, he sent forth his warriors, and encouraged them in the following words:-- 1.307. The present contest is not one for dominion or sovereignty, nor is it waged for the sake of acquiring the property of others, though these are the objects for which alone, or almost invariably, wars take place; but this war is undertaken in the cause of piety and holiness, from which the enemy has alienated our relations and friends, being the causes of bitter destruction to those who have been brought under their yoke. 1.308. It is therefore absurd for us to be the slayers of our own countrymen, for having offended against the law, and to spare our enemies, who have violated it in a much worse degree, and to slay, with every circumstance of violence, those who were only learning and beginning to sin, but to leave those who taught them to do so unpunished, who are, in reality, the guilty causes of all that has taken place, and of all the evils which our countrymen have either done or suffered. 2.1. The first volume of this treatise relates to the subject of the birth and bringing up of Moses, and also of his education and of his government of his people, which he governed not merely irreproachably, but in so exceedingly praiseworthy a manner; and also of all the affairs, which took place in Egypt, and in the travels and journeyings of the nation, and of the events which happened with respect to their crossing the Red Sea and in the desert, which surpass all power of description; and, moreover, of all the labours which he conducted to a successful issue, and of the inheritances which he distributed in portions to his soldiers. But the book which we are now about to compose relates to the affairs which follow those others in due order, and bear a certain correspondence and connection with them.
4. Josephus Flavius, Jewish Antiquities, 2.232-2.233, 2.236, 2.239-2.256, 4.329 (1st cent. CE - 1st cent. CE)

2.232. 7. Thermuthis therefore perceiving him to be so remarkable a child, adopted him for her son, having no child of her own. And when one time she had carried Moses to her father, she showed him to him, and said she thought to make him her father’s successor, if it should please God she should have no legitimate child of her own; and said to him, “I have brought up a child who is of a divine form, and of a generous mind; and as I have received him from the bounty of the river, in a wonderful manner, I thought proper to adopt him for my son, and the heir of thy kingdom.” 2.233. And when she had said this, she put the infant into her father’s hands: so he took him, and hugged him close to his breast; and on his daughter’s account, in a pleasant way, put his diadem upon his head; but Moses threw it down to the ground, and, in a puerile mood, he wreathed it round, and trod upon it with his feet 2.239. The Ethiopians, who are next neighbors to the Egyptians, made an inroad into their country, which they seized upon, and carried off the effects of the Egyptians, who, in their rage, fought against them, and revenged the affronts they had received from them; but being overcome in battle, some of them were slain, and the rest ran away in a shameful manner, and by that means saved themselves; 2.241. The Egyptians, under this sad oppression, betook themselves to their oracles and prophecies; and when God had given them this counsel, to make use of Moses the Hebrew, and take his assistance, the king commanded his daughter to produce him, that he might be the general of their army. 2.242. Upon which, when she had made him swear that he would do him no harm, she delivered him to the king, and supposed his assistance would be of great advantage to them. She withal reproached the priest, who, when they had before admonished the Egyptians to kill him, was not ashamed now to own their want of his help. 2.243. 2. So Moses, at the persuasion both of Thermuthis and the king himself, cheerfully undertook the business: and the sacred scribes of both nations were glad; those of the Egyptians, that they should at once overcome their enemies by his valor, and that by the same piece of management Moses would be slain; but those of the Hebrews, that they should escape from the Egyptians, because Moses was to be their general. 2.244. But Moses prevented the enemies, and took and led his army before those enemies were apprised of his attacking them; for he did not march by the river, but by land, where he gave a wonderful demonstration of his sagacity; 2.245. for when the ground was difficult to be passed over, because of the multitude of serpents, (which it produces in vast numbers, and, indeed, is singular in some of those productions, which other countries do not breed, and yet such as are worse than others in power and mischief, and an unusual fierceness of sight, some of which ascend out of the ground unseen, and also fly in the air, and so come upon men at unawares, and do them a mischief,) Moses invented a wonderful stratagem to preserve the army safe, and without hurt; 2.246. for he made baskets, like unto arks, of sedge, and filled them with ibes, and carried them along with them; which animal is the greatest enemy to serpents imaginable, for they fly from them when they come near them; and as they fly they are caught and devoured by them, as if it were done by the harts; 2.247. but the ibes are tame creatures, and only enemies to the serpentine kind: but about these ibes I say no more at present, since the Greeks themselves are not unacquainted with this sort of bird. As soon, therefore, as Moses was come to the land which was the breeder of these serpents, he let loose the ibes, and by their means repelled the serpentine kind, and used them for his assistants before the army came upon that ground. When he had therefore proceeded thus on his journey, he came upon the Ethiopians before they expected him; 2.248. and, joining battle with them, he beat them, and deprived them of the hopes they had of success against the Egyptians, and went on in overthrowing their cities, and indeed made a great slaughter of these Ethiopians. Now when the Egyptian army had once tasted of this prosperous success, by the means of Moses, they did not slacken their diligence, insomuch that the Ethiopians were in danger of being reduced to slavery, and all sorts of destruction; 2.249. and at length they retired to Saba, which was a royal city of Ethiopia, which Cambyses afterwards named Mero, after the name of his own sister. The place was to be besieged with very great difficulty, since it was both encompassed by the Nile quite round, and the other rivers, Astapus and Astaboras, made it a very difficult thing for such as attempted to pass over them; 2.251. However, while Moses was uneasy at the army’s lying idle, (for the enemies durst not come to a battle,) this accident happened:— 2.252. Tharbis was the daughter of the king of the Ethiopians: she happened to see Moses as he led the army near the walls, and fought with great courage; and admiring the subtilty of his undertakings, and believing him to be the author of the Egyptians’ success, when they had before despaired of recovering their liberty, and to be the occasion of the great danger the Ethiopians were in, when they had before boasted of their great achievements, she fell deeply in love with him; and upon the prevalancy of that passion, sent to him the most faithful of all her servants to discourse with him about their marriage. 2.253. He thereupon accepted the offer, on condition she would procure the delivering up of the city; and gave her the assurance of an oath to take her to his wife; and that when he had once taken possession of the city, he would not break his oath to her. No sooner was the agreement made, but it took effect immediately; and when Moses had cut off the Ethiopians, he gave thanks to God, and consummated his marriage, and led the Egyptians back to their own land. 2.254. 1. Now the Egyptians, after they had been preserved by Moses, entertained a hatred to him, and were very eager in compassing their designs against him, as suspecting that he would take occasion, from his good success, to raise a sedition, and bring innovations into Egypt; and told the king he ought to be slain. 2.255. The king had also some intentions of himself to the same purpose, and this as well out of envy at his glorious expedition at the head of his army, as out of fear of being brought low by him and being instigated by the sacred scribes, he was ready to undertake to kill Moses: 2.256. but when he had learned beforehand what plots there were against him, he went away privately; and because the public roads were watched, he took his flight through the deserts, and where his enemies could not suspect he would travel; and, though he was destitute of food, he went on, and despised that difficulty courageously; 4.329. as if he hardly had any such in his soul, and only knew them by their names, as rather perceiving them in other men than in himself. He was also such a general of an army as is seldom seen, as well as such a prophet as was never known, and this to such a degree, that whatsoever he pronounced, you would think you heard the voice of God himself.
5. New Testament, Acts, 7.20-7.22, 12.1-12.11 (1st cent. CE - 2nd cent. CE)

7.20. At that time Moses was born, and was exceedingly handsome. He was nourished three months in his father's house. 7.21. When he was thrown out, Pharaoh's daughter took him up, and reared him as her own son. 7.22. Moses was instructed in all the wisdom of the Egyptians. He was mighty in his words and works. 12.1. Now about that time, Herod the king stretched out his hands to oppress some of the assembly. 12.2. He killed James, the brother of John, with the sword. 12.3. When he saw that it pleased the Jews, he proceeded to seize Peter also. This was during the days of unleavened bread. 12.4. When he had captured him, he put him in prison, and delivered him to four squads of four soldiers each to guard him, intending to bring him out to the people after the Passover. 12.5. Peter therefore was kept in the prison, but constant prayer was made by the assembly to God for him. 12.6. The same night when Herod was about to bring him out, Peter was sleeping between two soldiers, bound with two chains. Guards in front of the door kept the prison. 12.7. Behold, an angel of the Lord stood by him, and a light shone in the cell. He struck Peter on the side, and woke him up, saying, "Stand up quickly!" His chains fell off from his hands. 12.8. The angel said to him, "Put on your clothes, and tie on your sandals." He did so. He said to him, "Put on your cloak, and follow me. 12.9. He went out, and followed him. He didn't know that what was done by the angel was real, but thought he saw a vision. 12.10. When they were past the first and the second guard, they came to the iron gate that leads into the city, which opened to them by itself. They went out, and passed on through one street, and immediately the angel departed from him. 12.11. When Peter had come to himself, he said, "Now I truly know that the Lord has sent out his angel and delivered me out of the hand of Herod, and from everything the Jewish people were expecting.
6. Eusebius of Caesarea, Preparation For The Gospel, 9.27.1-9.27.37 (3rd cent. CE - 4th cent. CE)

7. Origen, Against Celsus, 3.46 (3rd cent. CE - 3rd cent. CE)

3.46. And if you come to the books written after the time of Jesus, you will find that those multitudes of believers who hear the parables are, as it were, without, and worthy only of exoteric doctrines, while the disciples learn in private the explanation of the parables. For, privately, to His own disciples did Jesus open up all things, esteeming above the multitudes those who desired to know His wisdom. And He promises to those who believe upon Him to send them wise men and scribes, saying, Behold, I will send unto you wise men and scribes, and some of them they shall kill and crucify. And Paul also, in the catalogue of charismata bestowed by God, placed first the word of wisdom, and second, as being inferior to it, the word of knowledge, but third, and lower down, faith. And because he regarded the word as higher than miraculous powers, he for that reason places workings of miracles and gifts of healings in a lower place than the gifts of the word. And in the Acts of the Apostles Stephen bears witness to the great learning of Moses, which he had obtained wholly from ancient writings not accessible to the multitude. For he says: And Moses was learned in all the wisdom of the Egyptians. And therefore, with respect to his miracles, it was suspected that he wrought them perhaps, not in virtue of his professing to come from God, but by means of his Egyptian knowledge, in which he was well versed. For the king, entertaining such a suspicion, summoned the Egyptian magicians, and wise men, and enchanters, who were found to be of no avail as against the wisdom of Moses, which proved superior to all the wisdom of the Egyptians.


Subjects of this text:

subject book bibliographic info
(artapanus), exposure as infant Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 201
(artapanus), teacher of orpheus (artapanus) Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 201
abraham, philo, on the life of abraham Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 162
alcimus Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 158
antiochus epiphanes Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 158
artapanus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 201
born, reared, educated Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 201
claudius, roman emperor, advice of to jews of alexandria Feldman, Judaism and Hellenism Reconsidered (2006) 582
claudius, roman emperor, expulsion of jews from rome by Feldman, Judaism and Hellenism Reconsidered (2006) 517, 533, 582, 754
discourse Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 162
education (educated) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 162
egypt, moses as teacher of orpheus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 201
egypt, mosess miraculous prison escape Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 201
egypt, patriarchs in Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 161
egyptian Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 161, 162
eusebius Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 161
exemplary/exemplarity Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 161, 162
exemplum/exempla Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 161
exile Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 162
ezekiel, tragedian, acts of apostles comparison Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 201
ezekiel, tragedian Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 201
genre Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 161
god Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 162
godlike Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 162
heliopolis Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 158
hero (heroes, heroic) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 162
historical(ly) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 161
history, genre Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 161
history, in josephus Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 161, 162
jerusalem Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 158
josephus Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 161, 162
judaism, mosess education Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 201
judaism, mosess exposure as infant Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 201
leontopolis Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 158
love, romantic Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 161
marriage Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 162
memory Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 162
menelaus Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 201
mimesis (mimetic) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 162
minor, mosess education Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 201
moses, egyptian education Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 201
moses Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 161, 162
onias Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 158, 201
orpheus, artapanus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 201
orpheus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 201
philo of alexandria Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 162; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 201
philosophy Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 162
pious Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 162
plot Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 161
prayer Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 201
prison escape topos in ancient authors Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 201
ptolemy philometor' Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 158
public (versus private) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 162
wisdom Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 162