1. Hebrew Bible, Numbers, 11.4, 23.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 352, 354| 11.4. "וְהָאסַפְסֻף אֲשֶׁר בְּקִרְבּוֹ הִתְאַוּוּ תַּאֲוָה וַיָּשֻׁבוּ וַיִּבְכּוּ גַּם בְּנֵי יִשְׂרָאֵל וַיֹּאמְרוּ מִי יַאֲכִלֵנוּ בָּשָׂר׃", | 11.4. "And the mixed multitude that was among them fell a lusting; and the children of Israel also wept on their part, and said: ‘Would that we were given flesh to eat!", 23.10. "Who hath counted the dust of Jacob, Or numbered the stock of Israel? Let me die the death of the righteous, And let mine end be like his!", |
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2. Hebrew Bible, Leviticus, 24.10-24.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 354| 24.11. "וַיִּקֹּב בֶּן־הָאִשָּׁה הַיִּשְׂרְאֵלִית אֶת־הַשֵּׁם וַיְקַלֵּל וַיָּבִיאוּ אֹתוֹ אֶל־מֹשֶׁה וְשֵׁם אִמּוֹ שְׁלֹמִית בַּת־דִּבְרִי לְמַטֵּה־דָן׃", | 24.10. "And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel; and the son of the Israelitish woman and a man of Israel strove together in the camp.", 24.11. "And the son of the Israelitish woman blasphemed the Name, and cursed; and they brought him unto Moses. And his mother’s name was Shelomith, the daughter of Dibri, of the tribe of Dan.", |
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3. Hebrew Bible, Genesis, 12.16, 41.37-41.52, 46.20, 47.27 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 336, 338, 354| 12.16. "וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ וַיְהִי־לוֹ צֹאן־וּבָקָר וַחֲמֹרִים וַעֲבָדִים וּשְׁפָחֹת וַאֲתֹנֹת וּגְמַלִּים׃", 41.37. "וַיִּיטַב הַדָּבָר בְּעֵינֵי פַרְעֹה וּבְעֵינֵי כָּל־עֲבָדָיו׃", 41.38. "וַיֹּאמֶר פַּרְעֹה אֶל־עֲבָדָיו הֲנִמְצָא כָזֶה אִישׁ אֲשֶׁר רוּחַ אֱלֹהִים בּוֹ׃", 41.39. "וַיֹּאמֶר פַּרְעֹה אֶל־יוֹסֵף אַחֲרֵי הוֹדִיעַ אֱלֹהִים אוֹתְךָ אֶת־כָּל־זֹאת אֵין־נָבוֹן וְחָכָם כָּמוֹךָ׃", 41.41. "וַיֹּאמֶר פַּרְעֹה אֶל־יוֹסֵף רְאֵה נָתַתִּי אֹתְךָ עַל כָּל־אֶרֶץ מִצְרָיִם׃", 41.42. "וַיָּסַר פַּרְעֹה אֶת־טַבַּעְתּוֹ מֵעַל יָדוֹ וַיִּתֵּן אֹתָהּ עַל־יַד יוֹסֵף וַיַּלְבֵּשׁ אֹתוֹ בִּגְדֵי־שֵׁשׁ וַיָּשֶׂם רְבִד הַזָּהָב עַל־צַוָּארוֹ׃", 41.43. "וַיַּרְכֵּב אֹתוֹ בְּמִרְכֶּבֶת הַמִּשְׁנֶה אֲשֶׁר־לוֹ וַיִּקְרְאוּ לְפָנָיו אַבְרֵךְ וְנָתוֹן אֹתוֹ עַל כָּל־אֶרֶץ מִצְרָיִם׃", 41.44. "וַיֹּאמֶר פַּרְעֹה אֶל־יוֹסֵף אֲנִי פַרְעֹה וּבִלְעָדֶיךָ לֹא־יָרִים אִישׁ אֶת־יָדוֹ וְאֶת־רַגְלוֹ בְּכָל־אֶרֶץ מִצְרָיִם׃", 41.45. "וַיִּקְרָא פַרְעֹה שֵׁם־יוֹסֵף צָפְנַת פַּעְנֵחַ וַיִּתֶּן־לוֹ אֶת־אָסְנַת בַּת־פּוֹטִי פֶרַע כֹּהֵן אֹן לְאִשָּׁה וַיֵּצֵא יוֹסֵף עַל־אֶרֶץ מִצְרָיִם׃", 41.46. "וְיוֹסֵף בֶּן־שְׁלֹשִׁים שָׁנָה בְּעָמְדוֹ לִפְנֵי פַּרְעֹה מֶלֶךְ־מִצְרָיִם וַיֵּצֵא יוֹסֵף מִלִּפְנֵי פַרְעֹה וַיַּעְבֹר בְּכָל־אֶרֶץ מִצְרָיִם׃", 41.47. "וַתַּעַשׂ הָאָרֶץ בְּשֶׁבַע שְׁנֵי הַשָּׂבָע לִקְמָצִים׃", 41.48. "וַיִּקְבֹּץ אֶת־כָּל־אֹכֶל שֶׁבַע שָׁנִים אֲשֶׁר הָיוּ בְּאֶרֶץ מִצְרַיִם וַיִּתֶּן־אֹכֶל בֶּעָרִים אֹכֶל שְׂדֵה־הָעִיר אֲשֶׁר סְבִיבֹתֶיהָ נָתַן בְּתוֹכָהּ׃", 41.49. "וַיִּצְבֹּר יוֹסֵף בָּר כְּחוֹל הַיָּם הַרְבֵּה מְאֹד עַד כִּי־חָדַל לִסְפֹּר כִּי־אֵין מִסְפָּר׃", 41.51. "וַיִּקְרָא יוֹסֵף אֶת־שֵׁם הַבְּכוֹר מְנַשֶּׁה כִּי־נַשַּׁנִי אֱלֹהִים אֶת־כָּל־עֲמָלִי וְאֵת כָּל־בֵּית אָבִי׃", 41.52. "וְאֵת שֵׁם הַשֵּׁנִי קָרָא אֶפְרָיִם כִּי־הִפְרַנִי אֱלֹהִים בְּאֶרֶץ עָנְיִי׃", 47.27. "וַיֵּשֶׁב יִשְׂרָאֵל בְּאֶרֶץ מִצְרַיִם בְּאֶרֶץ גֹּשֶׁן וַיֵּאָחֲזוּ בָהּ וַיִּפְרוּ וַיִּרְבּוּ מְאֹד׃", | 12.16. "And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels.", 41.37. "And the thing was good in the eyes of Pharaoh, and in the eyes of all his servants.", 41.38. "And Pharaoh said unto his servants: ‘Can we find such a one as this, a man in whom the spirit of God is?’", 41.39. "And Pharaoh said unto Joseph: ‘Forasmuch as God hath shown thee all this, there is none so discreet and wise as thou.", 41.40. "Thou shalt be over my house, and according unto thy word shall all my people be ruled; only in the throne will I be greater than thou.’", 41.41. "And Pharaoh said unto Joseph: ‘See, I have set thee over all the land of Egypt.’", 41.42. "And Pharaoh took off his signet ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck.", 41.43. "And he made him to ride in the second chariot which he had; and they cried before him: ‘Abrech’; and he set him over all the land of Egypt.", 41.44. "And Pharaoh said unto Joseph: ‘I am Pharaoh, and without thee shall no man lift up his hand or his foot in all the land of Egypt.’", 41.45. "And Pharaoh called Joseph’s name Zaphenath-paneah; and he gave him to wife Asenath the daughter of Poti-phera priest of On. And Joseph went out over the land of Egypt.—", 41.46. "And Joseph was thirty years old when he stood before Pharaoh king of Egypt.—And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt.", 41.47. "And in the seven years of plenty the earth brought forth in heaps.", 41.48. "And he gathered up all the food of the seven years which were in the land of Egypt, and laid up the food in the cities; the food of the field, which was round about every city, laid he up in the same.", 41.49. "And Joseph laid up corn as the sand of the sea, very much, until they left off numbering; for it was without number.", 41.50. "And unto Joseph were born two sons before the year of famine came, whom Asenath the daughter of Poti-phera priest of On bore unto him.", 41.51. "And Joseph called the name of the first-born Manasseh: ‘for God hath made me forget all my toil, and all my father’s house.’", 41.52. "And the name of the second called he Ephraim: ‘for God hath made me fruitful in the land of my affliction.’", 46.20. "And unto Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath the daughter of Poti-phera priest of On bore unto him.", 47.27. "And Israel dwelt in the land of Egypt, in the land of Goshen; and they got them possessions therein, and were fruitful, and multiplied exceedingly.", |
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4. Hebrew Bible, Exodus, 12.38 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 354| 12.38. "וְגַם־עֵרֶב רַב עָלָה אִתָּם וְצֹאן וּבָקָר מִקְנֶה כָּבֵד מְאֹד׃", | 12.38. "And a mixed multitude went up also with them; and flocks, and herds, even very much cattle.", |
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5. Hebrew Bible, Isaiah, 19.20 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 353 | 19.20. "And it shall be for a sign and for a witness unto the LORD of hosts in the land of Egypt; for they shall cry unto the LORD because of the oppressors, and He will send them a saviour, and a defender, who will deliver them.", |
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6. Septuagint, 2 Maccabees, 8.22 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 336 | 8.22. He appointed his brothers also, Simon and Joseph and Jonathan, each to command a division, putting fifteen hundred men under each.' |
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7. Philo of Alexandria, On The Embassy To Gaius, 132, 134 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 351 | 134. and, as they wished to curry favour with him by a novel kind of flattery, so as to allow, and for the future to give the rein to, every sort of ill treatment of us without ever being called to account, what did they proceed to do? All the synagogues that they were unable to destroy by burning and razing them to the ground, because a great number of Jews lived in a dense mass in the neighbourhood, they injured and defaced in another manner, simultaneously with a total overthrow of their laws and customs; for they set up in every one of them images of Gaius, and in the greatest, and most conspicuous, and most celebrated of them they erected a brazen statue of him borne on a four-horse chariot. |
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8. Philo of Alexandria, On The Contemplative Life, 21-33, 35-90, 34 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 326 | 34. And these expounders of the law, having first of all laid down temperance as a sort of foundation for the soul to rest upon, proceed to build up other virtues on this foundation, and no one of them may take any meat or drink before the setting of the sun, since they judge that the work of philosophising is one which is worthy of the light, but that the care for the necessities of the body is suitable only to darkness, on which account they appropriate the day to the one occupation, and a brief portion of the night to the other; |
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| 9. Anon., Sibylline Oracles, 5.492-5.503 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 354 |
10. Philo of Alexandria, Against Flaccus, 43, 55-56 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 335 | 56. and by reason of their numbers they were dispersed over the sea-shore, and desert places, and among the tombs, being deprived of all their property; while the populace, overrunning their desolate houses, turned to plunder, and divided the booty among themselves as if they had obtained it in war. And as no one hindered them, they broke open even the workshops of the Jews, which were all shut up because of their mourning for Drusilla, and carried off all that they found there, and bore it openly through the middle of the market-place as if they had only been making use of their own property. |
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| 11. Horace, Sermones, 2.6.6.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •papyri, as evidence for court cases •rhetoric, papyri as evidence for Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 114 |
| 12. Josephus Flavius, Life, 5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 336 |
13. Josephus Flavius, Jewish War, 2.487-2.498, 3.307-3.315, 7.409-7.440 (1st cent. CE - 1st cent. CE) Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 326, 329, 331, 337, 351, 353 | 2.487. 7. But for Alexandria, the sedition of the people of the place against the Jews was perpetual, and this from that very time when Alexander [the Great], upon finding the readiness of the Jews in assisting him against the Egyptians, and as a reward for such their assistance, gave them equal privileges in this city with the Grecians themselves; 2.488. which honorary reward Continued among them under his successors, who also set apart for them a particular place, that they might live without being polluted [by the Gentiles], and were thereby not so much intermixed with foreigners as before; they also gave them this further privilege, that they should be called Macedonians. Nay, when the Romans got possession of Egypt, neither the first Caesar, nor anyone that came after him, thought of diminishing the honors which Alexander had bestowed on the Jews. 2.489. But still conflicts perpetually arose with the Grecians; and although the governors did every day punish many of them, yet did the sedition grow worse; 2.490. but at this time especially, when there were tumults in other places also, the disorders among them were put into a greater flame; for when the Alexandrians had once a public assembly, to deliberate about an embassage they were sending to Nero, a great number of Jews came flocking to the theater; 2.491. but when their adversaries saw them, they immediately cried out, and called them their enemies, and said they came as spies upon them; upon which they rushed out, and laid violent hands upon them; and as for the rest, they were slain as they ran away; but there were three men whom they caught, and hauled them along, in order to have them burnt alive; 2.492. but all the Jews came in a body to defend them, who at first threw stones at the Grecians, but after that they took lamps, and rushed with violence into the theater, and threatened that they would burn the people to a man; and this they had soon done, unless Tiberius Alexander, the governor of the city, had restrained their passions. 2.493. However, this man did not begin to teach them wisdom by arms, but sent among them privately some of the principal men, and thereby entreated them to be quiet, and not provoke the Roman army against them; but the seditious made a jest of the entreaties of Tiberius, and reproached him for so doing. 2.494. 8. Now when he perceived that those who were for innovations would not be pacified till some great calamity should overtake them, he sent out upon them those two Roman legions that were in the city, and together with them five thousand other soldiers, who, by chance, were come together out of Libya, to the ruin of the Jews. They were also permitted not only to kill them, but to plunder them of what they had, and to set fire to their houses. 2.495. These soldiers rushed violently into that part of the city which was called Delta, where the Jewish people lived together, and did as they were bidden, though not without bloodshed on their own side also; for the Jews got together, and set those that were the best armed among them in the forefront, and made a resistance for a great while; but when once they gave back, they were destroyed unmercifully; 2.496. and this their destruction was complete, some being caught in the open field, and others forced into their houses, which houses were first plundered of what was in them, and then set on fire by the Romans; wherein no mercy was shown to the infants, and no regard had to the aged; but they went on in the slaughter of persons of every age, 2.497. till all the place was overflowed with blood, and fifty thousand of them lay dead upon heaps; nor had the remainder been preserved, had they not betaken themselves to supplication. So Alexander commiserated their condition, and gave orders to the Romans to retire; 2.498. accordingly, these being accustomed to obey orders, left off killing at the first intimation; but the populace of Alexandria bare so very great hatred to the Jews, that it was difficult to recall them, and it was a hard thing to make them leave their dead bodies. 3.307. 32. Nor did the Samaritans escape their share of misfortunes at this time; for they assembled themselves together upon the mountain called Gerizzim, which is with them a holy mountain, and there they remained; which collection of theirs, as well as the courageous minds they showed, could not but threaten somewhat of war; 3.308. nor were they rendered wiser by the miseries that had come upon their neighboring cities. They also, notwithstanding the great success the Romans had, marched on in an unreasonable manner, depending on their own weakness, and were disposed for any tumult upon its first appearance. 3.309. Vespasian therefore thought it best to prevent their motions, and to cut off the foundation of their attempts. For although all Samaria had ever garrisons settled among them, yet did the number of those that were come to Mount Gerizzim, and their conspiracy together, give ground for fear what they would be at; 3.310. he therefore sent thither Cerealis, the commander of the fifth legion, with six hundred horsemen, and three thousand footmen, 3.311. who did not think it safe to go up to the mountain, and give them battle, because many of the enemy were on the higher part of the ground; so he encompassed all the lower part of the mountain with his army, and watched them all that day. 3.312. Now it happened that the Samaritans, who were now destitute of water, were inflamed with a violent heat (for it was summer time, and the multitude had not provided themselves with necessaries), 3.313. insomuch that some of them died that very day with heat, while others of them preferred slavery before such a death as that was, and fled to the Romans, 3.314. by whom Cerealis understood that those which still staid there were very much broken by their misfortunes. So he went up to the mountain, and having placed his forces round about the enemy, he, in the first place, exhorted them to take the security of his right hand, and come to terms with him, and thereby save themselves; and assured them, that if they would lay down their arms, he would secure them from any harm; 3.315. but when he could not prevail with them, he fell upon them and slew them all, being in number eleven thousand and six hundred. This was done on the twenty-seventh day of the month Desius [Sivan]. And these were the calamities that befell the Samaritans at this time. 7.409. for still it came to pass that many Jews were slain at Alexandria in Egypt; 7.410. for as many of the Sicarii as were able to fly thither, out of the seditious wars in Judea, were not content to have saved themselves, but must needs be undertaking to make new disturbances, and persuaded many of those that entertained them to assert their liberty, to esteem the Romans to be no better than themselves, and to look upon God as their only Lord and Master. 7.411. But when part of the Jews of reputation opposed them, they slew some of them, and with the others they were very pressing in their exhortations to revolt from the Romans; 7.412. but when the principal men of the senate saw what madness they were come to, they thought it no longer safe for themselves to overlook them. So they got all the Jews together to an assembly, and accused the madness of the Sicarii, and demonstrated that they had been the authors of all the evils that had come upon them. 7.413. They said also that “these men, now they were run away from Judea, having no sure hope of escaping, because as soon as ever they shall be known, they will be soon destroyed by the Romans, they come hither and fill us full of those calamities which belong to them, while we have not been partakers with them in any of their sins.” 7.414. Accordingly, they exhorted the multitude to have a care, lest they should be brought to destruction by their means, and to make their apology to the Romans for what had been done, by delivering these men up to them; 7.415. who being thus apprised of the greatness of the danger they were in, complied with what was proposed, and ran with great violence upon the Sicarii, and seized upon them; 7.416. and indeed six hundred of them were caught immediately: but as to all those that fled into Egypt and to the Egyptian Thebes, it was not long ere they were caught also, and brought back,— 7.417. whose courage, or whether we ought to call it madness, or hardiness in their opinions, everybody was amazed at. 7.418. For when all sorts of torments and vexations of their bodies that could be devised were made use of to them, they could not get anyone of them to comply so far as to confess, or seem to confess, that Caesar was their lord; but they preserved their own opinion, in spite of all the distress they were brought to, as if they received these torments and the fire itself with bodies insensible of pain, and with a soul that in a manner rejoiced under them. 7.419. But what was most of all astonishing to the beholders was the courage of the children; for not one of these children was so far overcome by these torments, as to name Caesar for their lord. So far does the strength of the courage [of the soul] prevail over the weakness of the body. 7.420. 2. Now Lupus did then govern Alexandria, who presently sent Caesar word of this commotion; 7.421. who having in suspicion the restless temper of the Jews for innovation, and being afraid lest they should get together again, and persuade some others to join with them, gave orders to Lupus to demolish that Jewish temple which was in the region called Onion, 7.422. and was in Egypt, which was built and had its denomination from the occasion following: 7.423. Onias, the son of Simon, one of the Jewish high priests, fled from Antiochus the king of Syria, when he made war with the Jews, and came to Alexandria; and as Ptolemy received him very kindly, on account of his hatred to Antiochus, he assured him, that if he would comply with his proposal, he would bring all the Jews to his assistance; 7.424. and when the king agreed to do it so far as he was able, he desired him to give him leave to build a temple somewhere in Egypt, and to worship God according to the customs of his own country; 7.425. for that the Jews would then be so much readier to fight against Antiochus who had laid waste the temple at Jerusalem, and that they would then come to him with greater goodwill; and that, by granting them liberty of conscience, very many of them would come over to him. 7.426. 3. So Ptolemy complied with his proposals, and gave him a place one hundred and eighty furlongs distant from Memphis. That Nomos was called the Nomos of Heliopoli 7.427. where Onias built a fortress and a temple, not like to that at Jerusalem, but such as resembled a tower. He built it of large stones to the height of sixty cubits; 7.428. he made the structure of the altar in imitation of that in our own country, and in like manner adorned with gifts, excepting the make of the candlestick, 7.429. for he did not make a candlestick, but had a [single] lamp hammered out of a piece of gold, which illuminated the place with its rays, and which he hung by a chain of gold; 7.430. but the entire temple was encompassed with a wall of burnt brick, though it had gates of stone. The king also gave him a large country for a revenue in money, that both the priests might have a plentiful provision made for them, and that God might have great abundance of what things were necessary for his worship. 7.431. Yet did not Onias do this out of a sober disposition, but he had a mind to contend with the Jews at Jerusalem, and could not forget the indignation he had for being banished thence. Accordingly, he thought that by building this temple he should draw away a great number from them to himself. 7.432. There had been also a certain ancient prediction made by [a prophet] whose name was Isaiah, about six hundred years before, that this temple should be built by a man that was a Jew in Egypt. And this is the history of the building of that temple. 7.433. 4. And now Lupus, the governor of Alexandria, upon the receipt of Caesar’s letter, came to the temple, and carried out of it some of the donations dedicated thereto, and shut up the temple itself. 7.434. And as Lupus died a little afterward, Paulinus succeeded him. This man left none of those donations there, and threatened the priests severely if they did not bring them all out; nor did he permit any who were desirous of worshipping God there so much as to come near the whole sacred place; 7.435. but when he had shut up the gates, he made it entirely inaccessible, insomuch that there remained no longer the least footsteps of any Divine worship that had been in that place. 7.436. Now the duration of the time from the building of this temple till it was shut up again was three hundred and forty-three years. 7.437. 1. And now did the madness of the Sicarii, like a disease, reach as far as the cities of Cyrene; 7.438. for one Jonathan, a vile person, and by trade a weaver, came thither and prevailed with no small number of the poorer sort to give ear to him; he also led them into the desert, upon promising them that he would show them signs and apparitions. 7.439. And as for the other Jews of Cyrene, he concealed his knavery from them, and put tricks upon them; but those of the greatest dignity among them informed Catullus, the governor of the Libyan Pentapolis, of his march into the desert, and of the preparations he had made for it. 7.440. So he sent out after him both horsemen and footmen, and easily overcame them, because they were unarmed men; of these many were slain in the fight, but some were taken alive, and brought to Catullus. |
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14. Josephus Flavius, Jewish Antiquities, 4.115-4.116, 13.68, 14.117 (1st cent. CE - 1st cent. CE) Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 314, 352, 353 | 4.115. You shall retain that land to which he hath sent you, and it shall ever be under the command of your children; and both all the earth, as well as the seas, shall be filled with your glory: and you shall be sufficiently numerous to supply the world in general, and every region of it in particular, with inhabitants out of your stock. 4.116. However, O blessed army! wonder that you are become so many from one father: and truly, the land of Canaan can now hold you, as being yet comparatively few; but know ye that the whole world is proposed to be your place of habitation for ever. The multitude of your posterity also shall live as well in the islands as on the continent, and that more in number than are the stars of heaven. And when you are become so many, God will not relinquish the care of you, but will afford you an abundance of all good things in times of peace, with victory and dominion in times of war. 13.68. for the prophet Isaiah foretold that, ‘there should be an altar in Egypt to the Lord God;’” and many other such things did he prophesy relating to that place. 14.117. Accordingly, the Jews have places assigned them in Egypt, wherein they inhabit, besides what is peculiarly allotted to this nation at Alexandria, which is a large part of that city. There is also an ethnarch allowed them, who governs the nation, and distributes justice to them, and takes care of their contracts, and of the laws to them belonging, as if he were the ruler of a free republic. |
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| 15. Quintilian, Institutes of Oratory, 4.2.52 (1st cent. CE - 1st cent. CE) Tagged with subjects: •papyri, as evidence for court cases •rhetoric, papyri as evidence for Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 114 |
| 16. Suetonius, Domitianus, 12.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 318 |
| 17. Quintilian, Institutio Oratoria, 4.2.52 (1st cent. CE - 1st cent. CE) Tagged with subjects: •papyri, as evidence for court cases •rhetoric, papyri as evidence for Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 114 |
| 18. Palestinian Talmud, Sukkah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 349, 351 |
19. Eusebius of Caesarea, Ecclesiastical History, 4.2, 4.2.1-4.2.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 350, 352 | 4.2.1. The teaching and the Church of our Saviour flourished greatly and made progress from day to day; but the calamities of the Jews increased, and they underwent a constant succession of evils. In the eighteenth year of Trajan's reign there was another disturbance of the Jews, through which a great multitude of them perished. 4.2.2. For in Alexandria and in the rest of Egypt, and also in Cyrene, as if incited by some terrible and factious spirit, they rushed into seditious measures against their fellow-inhabitants, the Greeks. The insurrection increased greatly, and in the following year, while Lupus was governor of all Egypt, it developed into a war of no mean magnitude. |
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20. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 353| 111a. מאי אמן א"ר חנינא אל מלך נאמן,(ישעיהו ה, יד) לכן הרחיבה שאול נפשה ופערה פיה לבלי חוק אמר ר"ל למי שמשייר אפי' חוק אחד א"ר יוחנן לא ניחא למרייהו דאמרת להו הכי אלא אפי' לא למד אלא חוק אחד,(שנאמר) (זכריה יג, ח) והיה בכל הארץ נאם ה' פי שנים בה יכרתו ויגועו והשלישית יותר בה אמר ר"ל שלישי של שם א"ל רבי יוחנן לא ניחא למרייהו דאמרת להו הכי אלא אפי' שלישי של נח,(ירמיהו ג, יד) כי אנכי בעלתי בכם ולקחתי אתכם אחד מעיר ושנים ממשפחה אמר ר"ל דברים ככתבן א"ל ר' יוחנן לא ניחא ליה למרייהו דאמרת להו הכי אלא אחד מעיר מזכה כל העיר כולה ושנים ממשפחה מזכין כל המשפחה כולה יתיב רב כהנא קמיה דרב ויתיב וקאמר דברים ככתבן א"ל רב לא ניחא ליה למרייהו דאמרת להו הכי אלא אחד מעיר מזכה כל העיר ושנים ממשפחה מזכין כל המשפחה,חזייה דהוה קא חייף רישיה וסליק ויתיב קמיה דרב א"ל (איוב כח, יג) ולא תמצא בארץ החיים א"ל מילט קא לייטת לי א"ל קרא קאמינא לא תמצא תורה במי שמחיה עצמו עליה,תניא רבי סימאי אומר נאמר (שמות ו, ז) ולקחתי אתכם לי לעם ונאמר והבאתי אתכם מקיש יציאתן ממצרים לביאתן לארץ מה ביאתן לארץ שנים מס' ריבוא אף יציאתן ממצרים שנים מס' ריבוא אמר רבא וכן לימות המשיח שנא' (הושע ב, יז) וענתה שמה כימי נעוריה וכיום עלותה מארץ מצרים,תניא אמר ר' אלעזר ברבי יוסי פעם אחת נכנסתי לאלכסנדריא של מצרים מצאתי זקן אחד ואמר לי בא ואראך מה עשו אבותי לאבותיך מהם טבעו בים מהם הרגו בחרב מהם מעכו בבנין ועל דבר זה נענש משה רבינו שנא' (שמות ה, כג) ומאז באתי אל פרעה לדבר בשמך הרע לעם הזה,אמר לו הקב"ה חבל על דאבדין ולא משתכחין הרי כמה פעמים נגליתי על אברהם יצחק ויעקב באל שדי ולא הרהרו על מדותי ולא אמרו לי מה שמך אמרתי לאברהם (בראשית יג, יז) קום התהלך בארץ לארכה ולרחבה כי לך אתננה בקש מקום לקבור את שרה ולא מצא עד שקנה בד' מאות שקל כסף ולא הרהר על מדותי,אמרתי ליצחק (בראשית כו, ג) גור בארץ הזאת ואהיה עמך ואברכך בקשו עבדיו מים לשתות ולא מצאו עד שעשו מריבה שנאמר (בראשית כו, כ) ויריבו רועי גרר עם רועי יצחק לאמר לנו המים ולא הרהר אחר מדותי,אמרתי ליעקב (בראשית כח, יג) הארץ אשר אתה שוכב עליה לך אתננה ביקש מקום לנטוע אהלו ולא מצא עד שקנה במאה קשיטה ולא הרהר אחר מדותי ולא אמרו לי מה שמך ואתה אמרת לי מה שמך בתחלה ועכשיו אתה אומר לי (שמות ה, כג) והצל לא הצלת את עמך (שמות ו, א) עתה תראה (את) אשר אעשה לפרעה במלחמת פרעה אתה רואה ואי אתה רואה במלחמת שלשים ואחד מלכים,(שמות לד, ח) וימהר משה ויקוד ארצה וישתחו מה ראה משה,ר' חנינא בן גמלא אמר ארך אפים ראה ורבנן אמרי אמת ראה: תניא כמ"ד ארך אפים ראה דתניא כשעלה משה למרום מצאו להקב"ה שיושב וכותב ארך אפים אמר לפניו רבונו של עולם ארך אפים לצדיקים אמר לו אף לרשעים א"ל רשעים יאבדו א"ל השתא חזית מאי דמבעי לך,כשחטאו ישראל אמר לו לא כך אמרת לי ארך אפים לצדיקים | 111a. b What /b is the meaning of the term b amen? Rabbi Ḥanina says: /b It is an acronym of the words: b God, faithful King [ i El Melekh ne’eman /i ]. /b ,§ With regard to the verse: b “Therefore, the netherworld has enlarged itself and opened its mouth without measure [ i livli ḥok /i ]” /b (Isaiah 5:14), b Reish Lakish says: /b It is referring to b one who leaves even one statute [ i ḥok /i ] /b unfulfilled; the netherworld expands for him. b Rabbi Yoḥa says: It is not satisfactory to /b God, b their Master, that you said this about them, /b as according to Reish Lakish’s opinion most of the Jewish people would be doomed to Gehenna. b Rather, even if one learned only one statute, /b he has a share in the World-to-Come, and “ i livli ḥok /i ” means one who has learned no statutes at all.,With regard to b that /b which b is stated: “And it shall come to pass that in all the land, says the Lord, two parts shall be excised and die, but the third shall remain in it” /b (Zechariah 13:8), b Reish Lakish says: /b “The third” means that only b one-third /b of the descendants b of Shem, /b son of Noah, will remain, and everyone else will die. b Rabbi Yoḥa said to /b Reish Lakish: b It is not satisfactory to /b God, b their Master, that you said this about them, /b that the overwhelming majority of the world will be destroyed. b Rather, even /b as many as b one-third /b of the descendants b of Noah, /b one-third of the population of the world, will remain.,With regard to the verse: b “For I have taken you to Myself: And I will take out one of a city, and two of a family” /b (Jeremiah 3:14), b Reish Lakish says: /b The meaning of this b statement /b is b as it is written, /b that only individuals will be spared and the rest will be destroyed. b Rabbi Yoḥa said to him: It is not satisfactory to /b God, b their Master, that you said this about them. Rather, /b the merit of b one from the city causes the entire city /b to b benefit, and /b the merit of b two from a family causes the entire family /b to b benefit /b and be redeemed. Likewise, the Gemara relates that b Rav Kahana sat before Rav, and sat and said: /b The meaning of b this statement /b is b as it is written. Rav said to him: It is not satisfactory to /b God, b their Master, that you said this about them. Rather, /b the merit of b one from the city causes the entire city /b to b benefit, and /b the merit of b two from a family causes the entire family /b to b benefit /b and be redeemed.,The Gemara relates that Rav b saw that /b Rav Kahana b was washing /b the hair on b his head and /b then b arose and sat before Rav. /b Rav b said to /b Rav Kahana: b “Nor shall it be found in the land of the living [ i haḥayyim /i ]” /b (Job 28:13). Rav Kahana thought that Rav addressed that verse to him and b he said to /b Rav: b Are you cursing me? /b Rav b said to him: /b It is b a verse /b that b I am saying /b to remind you that b Torah will not be found in one who sustains [ i meḥayye /i ] himself /b in an indulgent manner b in its /b study; rather, Torah is acquired through suffering and difficulty., b It is taught /b in a i baraita /i with regard to the few that are destined to be redeemed: b Rav Simai says /b that b it is stated: “And I will take you to Me as a people” /b (Exodus 6:7), b and /b juxtaposed to that verse b it is stated: “And I will bring you /b into the land” (Exodus 6:8). The Torah b compares their exodus from Egypt to their entry into the land; just as /b during b their entry into the land /b only b two of six hundred thousand /b entered the land, as they all died in the wilderness except for Caleb and Joshua, b so too, /b during b their exodus from Egypt, /b in terms of the ratio, b only two of six hundred thousand /b left Egypt and the rest died there. b Rava says: And likewise, /b that will be situation b in the messianic era, as it is stated: “And she shall respond there, as in the days of her youth, and as in the day when she came up out of the land of Egypt” /b (Hosea 2:17). The ultimate redemption and the exodus from Egypt are juxtaposed, indicating that in the messianic era too, only few will survive.,§ b It is taught /b in a i baraita /i that b Rabbi Elazar, son of Rabbi Yosei, says: One time I entered Alexandria of Egypt. I found one old man and he said to me: Come and I will show you what my ancestors, /b the Egyptians, b did to your ancestors, /b the Jewish people. Some b of them they drowned in the sea, /b some b of them they killed with the sword, /b and b some of them they crushed in the buildings. And /b it is b over this matter, /b Moses’ protest of the afflictions suffered by the Jewish people, that b Moses, our teacher, was punished, as it is stated: “For since I came to Pharaoh to speak in Your name, he has done evil to this people, /b neither have You delivered Your people at all” (Exodus 5:23)., b The Holy One, Blessed be He, said to /b Moses: b Woe over those who are gone and are no /b longer b found; as several times I revealed Myself to Abraham, Isaac, and Jacob as God Almighty [ i El Shaddai /i ] and they did not question My attributes, and did not say to Me: What is Your name? I said to Abraham: “Arise, walk through the land in the length of it and in the breadth of it; for unto you I will give it” /b (Genesis 13:17). Ultimately, b he sought a place to bury Sarah and did not find /b one b until he purchased /b it b for four hundred silver shekels, and he did not question My attributes /b and did not protest that I failed to fulfill My promise to give him the land., b I said to Isaac: “Sojourn in this land, and I will be with you and will bless you” /b (Genesis 26:3). b His servants sought water to drink and they did not find /b it b until they started a quarrel, as it is stated: “And the herdsmen of Gerar quarreled with Isaac’s herdsmen saying: The water is ours” /b (Genesis 26:20), b and he did not question My attributes. /b , b I said to Jacob: “The land upon which you lie, to you I will give it” /b (Genesis 28:13). b He sought a place to pitch his tent and he did not find /b one b until he purchased /b it b for one hundred coins, and he did not question My attributes, and did not say to Me: What is Your name? And you, /b Moses, b ask Me: What is Your name, initially, /b after witnessing My greatness more than they ever did. b And now you say to Me: “Neither have You delivered Your people” /b (Exodus 5:23). The verse then states: b “Now shall you see what I will do to Pharaoh” /b (Exodus 6:1). One can infer: b The war with Pharaoh /b and his downfall b you /b shall b see, but you will not see the war with the thirty-one kings /b in Eretz Yisrael, as you will not be privileged to conquer Eretz Yisrael for the Jewish people.,§ With regard to the verse: “And the Lord passed before him and proclaimed: The Lord, the Lord, compassionate and gracious God, slow to anger, abounding in loving-kindness and truth, extending loving-kindness to thousands of generations… b and Moses made haste and bowed his head toward the earth and prostrated himself” /b (Exodus 34:6–8), the Gemara asks: b What did Moses see /b in these attributes that caused him to hastily prostrate himself?, b Rabbi Ḥanina ben Gamla says: He saw /b the attribute of b slow to anger; and the Rabbis say: He saw /b the attribute of b truth. It is taught /b in a i baraita /i b in accordance with /b the opinion of b the one who said: He saw /b the attribute of b slow to anger, as it is taught /b in a i baraita /i : b When Moses ascended on high, he discovered the Holy One, Blessed be He, sitting and writing: Slow to anger. /b Moses b said before Him: Master of the Universe, /b is Your attribute of b slow to anger /b only to be used b for the righteous? /b God b said to him: /b It is an attribute b even for the wicked. /b Moses b said to Him: Let the wicked be doomed. /b God b said to him: Now, you /b will b see that you will need /b this, as ultimately you will reconsider that statement., b When the Jewish people sinned /b in the sin of the spies and Moses asked God to forgive them, the Holy One, Blessed be He, b said to /b Moses: b Didn’t you say to Me /b that the attribute of b slow to anger /b is b for the righteous /b alone? They are not worthy of atonement. |
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21. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 427| 18a. (הושע ג, ה) אחר ישובו בני ישראל ובקשו את ה' אלהיהם ואת דוד מלכם וכיון שבא דוד באתה תפלה שנאמר (ישעיהו נו, ז) והביאותים אל הר קדשי ושמחתים בבית תפלתי,וכיון שבאת תפלה באת עבודה שנאמר עולותיהם וזבחיהם לרצון על מזבחי וכיון שבאת עבודה באתה תודה שנאמר (תהלים נ, כג) זובח תודה יכבדנני,ומה ראו לומר ברכת כהנים אחר הודאה דכתיב (ויקרא ט, כב) וישא אהרן את ידיו אל העם ויברכם וירד מעשות החטאת והעולה והשלמים,אימא קודם עבודה לא ס"ד דכתיב וירד מעשות החטאת וגו' מי כתיב לעשות מעשות כתיב,ולימרה אחר העבודה לא ס"ד דכתיב זובח תודה,מאי חזית דסמכת אהאי סמוך אהאי מסתברא עבודה והודאה חדא מילתא היא,ומה ראו לומר שים שלום אחר ברכת כהנים דכתיב (במדבר ו, כז) ושמו את שמי על בני ישראל ואני אברכם ברכה דהקב"ה שלום שנאמר (תהלים כט, יא) ה' יברך את עמו בשלום,וכי מאחר דמאה ועשרים זקנים ומהם כמה נביאים תקנו תפלה על הסדר שמעון הפקולי מאי הסדיר שכחום וחזר וסדרום,מכאן ואילך אסור לספר בשבחו של הקב"ה דא"ר אלעזר מאי דכתיב (תהלים קו, ב) מי ימלל גבורות ה' ישמיע כל תהלתו למי נאה למלל גבורות ה' למי שיכול להשמיע כל תהלתו,אמר רבה בר בר חנה א"ר יוחנן המספר בשבחו של הקב"ה יותר מדאי נעקר מן העולם שנאמר (איוב לז, כ) היסופר לו כי אדבר אם אמר איש כי יבלע,דרש ר' יהודה איש כפר גבוריא ואמרי לה איש כפר גבור חיל מאי דכתיב (תהלים סה, ב) לך דומיה תהלה סמא דכולה משתוקא כי אתא רב דימי אמר אמרי במערבא מלה בסלע משתוקא בתרין:,קראה על פה לא יצא וכו': מנלן אמר רבא אתיא זכירה זכירה כתיב הכא והימים האלה נזכרים וכתיב התם (שמות יז, יד) כתב זאת זכרון בספר מה להלן בספר אף כאן בספר,וממאי דהאי זכירה קריאה היא דלמא עיון בעלמא לא סלקא דעתך (דכתיב) (דברים כה, יז) זכור יכול בלב כשהוא אומר לא תשכח הרי שכחת הלב אמור הא מה אני מקיים זכור בפה:,קראה תרגום לא יצא וכו': היכי דמי אילימא דכתיבה מקרא וקרי לה תרגום היינו על פה לא צריכא דכתיבה תרגום וקרי לה תרגום:,אבל קורין אותה ללועזות בלעז וכו': והא אמרת קראה בכל לשון לא יצא רב ושמואל דאמרי תרוייהו בלעז יווני,היכי דמי אילימא דכתיבה אשורית וקרי לה יוונית היינו על פה א"ר אחא א"ר אלעזר שכתובה בלעז יוונית,וא"ר אחא א"ר אלעזר מנין שקראו הקב"ה ליעקב אל שנאמר (בראשית לג, כ) ויקרא לו אל אלהי ישראל דאי סלקא דעתך למזבח קרא ליה יעקב אל ויקרא לו יעקב מיבעי ליה אלא ויקרא לו ליעקב אל ומי קראו אל אלהי ישראל,מיתיבי קראה גיפטית עברית עילמית מדית יוונית לא יצא,הא לא דמיא אלא להא גיפטית לגיפטים עברית לעברים עילמית לעילמים יוונית ליוונים יצא,אי הכי רב ושמואל אמאי מוקמי לה למתני' בלעז יוונית לוקמה בכל לעז [אלא מתניתין כברייתא] וכי איתמר דרב ושמואל בעלמא איתמר רב ושמואל דאמרי תרוייהו לעז יווני לכל כשר,והא קתני יוונית ליוונים אין לכולי עלמא לא אינהו דאמור כרשב"ג דתנן רשב"ג אומר אף ספרים לא התירו שיכתבו אלא יוונית,ולימרו הלכה כרשב"ג אי אמרי הלכה כרשב"ג הוה אמינא הני מילי שאר ספרים אבל מגילה דכתיב בה ככתבם אימא לא קמ"ל:,והלועז ששמע אשורית יצא וכו': והא לא ידע מאי קאמרי מידי דהוה אנשים ועמי הארץ,מתקיף לה רבינא אטו אנן האחשתרנים בני הרמכים מי ידעינן אלא מצות קריאה ופרסומי ניסא הכא נמי מצות קריאה ופרסומי ניסא:,קראה סירוגין יצא וכו': לא הוו ידעי רבנן מאי סירוגין שמעוה לאמתא דבי רבי דקאמרה להו לרבנן דהוי עיילי פסקי פסקי לבי רבי עד מתי אתם נכנסין סירוגין סירוגין,לא הוו ידעי רבנן מאי חלוגלוגות שמעוה לאמתא דבי רבי דאמרה ליה לההוא גברא דהוה קא מבדר פרפחיני עד מתי אתה מפזר חלוגלוגך,לא הוו ידעי רבנן מאי (משלי ד, ח) סלסלה ותרוממך שמעוה לאמתא דבי רבי דהוות אמרה לההוא גברא דהוה מהפך במזייה אמרה ליה עד מתי אתה מסלסל בשערך,לא הוו ידעי רבנן מאי (תהלים נה, כג) השלך על ה' יהבך אמר רבה בר בר חנה זימנא חדא הוה אזילנא בהדי ההוא טייעא וקא דרינא טונא ואמר לי שקול יהביך ושדי אגמלאי,לא הוו ידעי רבנן מאי (ישעיהו יד, כג) וטאטאתיה במטאטא השמד שמעוה לאמתא דבי רבי דהוות אמרה לחברתה שקולי טאטיתא וטאטי ביתא,ת"ר קראה סירוגין יצא | 18a. b “Afterward the children of Israel shall return, and seek the Lord their God and David their king” /b (Hosea 3:5), and consequently, the blessing of the kingdom of David follows the blessing of the building of Jerusalem. b And once /b the scion of b David comes, /b the time for b prayer will come, as it is stated: “I will bring them to My sacred mountain and make them joyful in My house of prayer” /b (Isaiah 56:7). Therefore, the blessing of hearing prayer is recited after the blessing of the kingdom of David., b And after prayer comes, the /b Temple b service will arrive, as it is stated /b in the continuation of that verse: b “Their burnt-offerings and their sacrifices shall be accepted on My altar” /b (Isaiah 56:7). The blessing of restoration of the Temple service follows the blessing of hearing prayer. b And when the /b Temple b service comes, /b with it will also b come thanksgiving, as it is stated: “Whoever sacrifices a thanks-offering honors Me” /b (Psalms 50:23), which teaches that thanksgiving follows sacrifice. Therefore, the blessing of thanksgiving follows the blessing of restoration of the Temple service., b And why did they see /b fit to institute that one b says the Priestly Benediction after /b the blessing of b thanksgiving? As it is written: “And Aaron lifted up his hand toward the people and blessed them, and he came down from sacrificing the sin-offering, and the burnt-offering, and the peace-offerings” /b (Leviticus 9:22), teaching that the Priestly Benediction follows the sacrificial service, which includes the thanks-offering.,The Gemara asks: But the cited verse indicates that Aaron blessed the people and then sacrificed the offerings. Should we not then b say /b the Priestly Benediction b before the /b blessing of the Temple b service? /b The Gemara answers: b It should not enter your mind /b to say this, b as it is written: “And he came down from sacrificing the sin-offering.” Is it written /b that he came down b to sacrifice /b the offerings, implying that after blessing the people Aaron came down and sacrificed the offerings? No, b it is written, “from sacrificing,” /b indicating that the offerings had already been sacrificed.,The Gemara asks: If, as derived from this verse, the Priestly Benediction follows the sacrificial service, the Priestly Benediction should be b said /b immediately b after /b the blessing of restoration of b the /b Temple b service, /b without the interruption of the blessing of thanksgiving. The Gemara rejects this argument: b It should not enter your mind /b to say this, b as it is written: “Whoever sacrifices a thanks-offering /b honors Me,” from which we learn that thanksgiving follows sacrifice, as already explained.,The Gemara asks: b What did you see to rely on this /b verse and juxtapose thanksgiving with sacrifice? b Rely /b rather b on the other /b verse, which indicates that it is the Priestly Benediction that should be juxtaposed with the sacrificial service. The Gemara answers: b It stands to reason /b to have the blessing of thanksgiving immediately following the blessing of the sacrificial service, since the sacrificial b service and thanksgiving, /b which are closely related conceptually, b are one matter. /b , b And why did they see /b fit to institute that one b says /b the blessing beginning with the words: b Grant peace, after the Priestly Benediction? As it is written /b immediately following the Priestly Benediction: b “And they shall put My name upon the children of Israel, and I will bless them” /b (Numbers 6:27). The Priestly Benediction is followed by God’s blessing, and b the blessing of the Holy One, Blessed be He, is peace, as it is stated: “The Lord blesses His people with peace” /b (Psalms 29:11).,The Gemara returns to the i baraita /i cited at the beginning of the discussion: b Now, since /b the i baraita /i teaches that b a hundred and twenty Elders, including many prophets, established the /b i Amida /i b prayer in its /b fixed b order, what /b is it that b Shimon HaPakuli arranged /b in a much later period of time, as related by Rabbi Yoḥa? The Gemara answers: Indeed, the blessings of the i Amida /i prayer were originally arranged by the hundred and twenty members of the Great Assembly, but over the course of time the people b forgot them, and /b Shimon HaPakuli then b arranged them again. /b ,The Gemara comments: These nineteen blessings are a fixed number, and b beyond this it is prohibited /b for one b to declare the praises of the Holy One, Blessed be He, /b by adding additional blessings to the i Amida /i . As b Rabbi Elazar said: What is /b the meaning of that b which is written: “Who can utter the mighty acts of the Lord? Who can declare all His praise?” /b (Psalms 106:2)? It means: b For whom is it fitting to utter the mighty acts of the Lord? /b Only b for one who can declare all His praise. /b And since no one is capable of declaring all of God’s praises, we must suffice with the set formula established by the Sages., b Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: /b With regard to b one who excessively declares the praises of the Holy One, Blessed be He, /b his fate b is /b to be b uprooted from the world, /b as it appears as if he had exhausted all of God’s praises. b As it is stated: “Shall it be told to Him when I speak? If a man says /b it, b he would be swallowed up” /b (Job 37:20). The Gemara interprets the verse as saying: Can all of God’s praises be expressed when I speak? If a man would say such a thing, he would be “swallowed up” as punishment.,The Gemara relates: b Rabbi Yehuda, a man of Kefar Gibboraya, and some say /b he was b a man of Kefar Gibbor Ĥayil, taught: What is /b the meaning of that b which is written: “For You silence is praise” /b (Psalms 65:2)? b The /b best b remedy of all is silence, /b i.e., the optimum form of praising God is silence. The Gemara relates: b When Rav Dimi came /b from Eretz Israel to Babylonia, b he said: In the West, /b Eretz Yisrael, b they say /b an adage: If b a word is /b worth one b i sela /i , silence is /b worth b two. /b ,§ It is taught in the mishna: b If one read /b the Megilla b by heart he has not fulfilled /b his obligation. The Gemara asks: b From where do we /b derive this? b Rava said: /b This is b derived /b by means of a verbal analogy between one instance of the term b remembrance /b and another instance of the term b remembrance. It is written here, /b with regard to the Megilla: b “That these days should be remembered” /b (Esther 9:28), b and it is written elsewhere: “And the Lord said to Moses: Write this for a memorial in the book, /b and rehearse it in the ears of Joshua: That I will utterly blot out the remembrance of Amalek from under the heavens” (Exodus 17:14). b Just as there, /b with regard to Amalek, remembrance is referring specifically to something written b in a book, /b as it is stated, “in the book,” b so too here, /b the Megilla remembrance is through being written b in a book. /b ,The Gemara raises a question: b But from where /b do we know b that this remembrance /b that is stated with regard to Amalek and to the Megilla involves b reading /b it out loud from a book? b Perhaps /b it requires b merely looking into /b the book, reading it silently. The Gemara answers: b It should not enter your mind /b to say this, as it was taught in a i baraita /i : The verse states: b “Remember /b what Amalek did to you” (Deuteronomy 25:17). One b might /b have thought that it suffices for one to remember this silently, b in his heart. /b But this cannot be, since b when it says /b subsequently: b “You shall not forget” /b (Deuteronomy 25:19), b it is /b already b referring to forgetting from the heart. How, /b then, b do I uphold /b the meaning of b “remember”? /b What does this command to remember add to the command to not forget? Therefore, it means that the remembrance must be expressed out loud, b with the mouth. /b ,§ It was taught further in the mishna: b If one read /b the Megilla b in /b Aramaic b translation he has not fulfilled /b his obligation. The Gemara asks: b What are the circumstances /b of this case? b If we say that /b the Megilla b was written in /b the original b biblical text, /b i.e., in Hebrew, b and he read it in /b Aramaic b translation, /b then b this is /b the same as reading it b by heart, /b as he is not reading the words written in the text, and the mishna has already stated that one does not fulfill his obligation by reading the Megilla by heart. The Gemara answers: b No, /b it is b necessary /b to teach this case as well, as it is referring to a case in which the Megilla b was written /b not in the original Hebrew but b in /b Aramaic b translation, and he read it /b as written, b in /b Aramaic b translation. /b ,§ The mishna continues: b However, for those who speak a foreign language, one may read /b the Megilla b in /b that b foreign language. /b The Gemara raises a difficulty: b But didn’t you say /b in the mishna: b If he read it in any /b other b language he has not fulfilled /b his obligation? The Gemara cites the answer of b Rav and Shmuel, who both say: /b When the mishna says: A foreign language, it is referring specifically to b the Greek foreign language, /b which has a unique status with regard to biblical translation.,The Gemara asks: b What are the circumstances /b of the case? b If we say that /b the Megilla b was written in i Ashurit /i , /b i.e., in Hebrew, b and he read it in Greek, this is /b the same as reading it b by heart, /b and the mishna teaches that one does not fulfill his obligation by reading by heart. The Gemara answers: b Rabbi Aḥa said /b that b Rabbi Elazar said: /b The mishna is dealing with a case in which the Megilla b was written in the Greek foreign language /b and was also read in that language.,Apropos statements in this line of tradition, the Gemara adds: b And Rabbi Aḥa /b further b said /b that b Rabbi Elazar said: From where /b is it derived b that the Holy One, Blessed be He, called Jacob El, /b meaning God? b As it is stated: /b “And he erected there an altar, b and he called it El, God of Israel” /b (Genesis 33:20). It is also possible to translate this as: And He, i.e., the God of Israel, called him, Jacob, El. Indeed, it must be understood this way, b as if it enters your mind /b to say that the verse should be understood as saying that b Jacob called the altar El, it should have /b specified the subject of the verb and written: b And Jacob called it /b El. b But /b since the verse is not written this way, the verse must be understood as follows: b He called Jacob El; and who called him El? The God of Israel. /b ,The Gemara returns to discussing languages for reading the Megilla and b raises an objection /b against Rav and Shmuel, who said that one may read the Megilla in Greek but not in other foreign languages. It is taught in a i baraita /i : b If one read /b the Megilla b in Coptic [ i Giptit /i ], i Ivrit /i , Elamite, Median, or Greek, he has not fulfilled /b his obligation, indicating that one cannot fulfill his obligation by reading the Megilla in Greek.,The Gemara answers: The clause in the mishna that teaches that the Megilla may be read in a foreign language to one who speaks that foreign language b is comparable only to that /b which was taught in a different i baraita /i : If one reads the Megilla b in Coptic to Copts, /b in b i Ivrit /i to i Ivrim /i , in Elamite to Elamites, or in Greek to Greeks, he has fulfilled /b his obligation. The Megilla may be read in any language, provided the listener understands that language.,The Gemara asks: But b if so, /b that one who reads the Megilla in a foreign language that he speaks fulfills his obligation, b why did Rav and Shmuel establish the /b ruling of the b mishna as /b referring specifically b to Greek? Let them interpret it /b as referring b to any foreign language /b that one speaks. The Gemara explains: b Rather, the mishna /b is to be understood b like the i baraita /i , /b that one who reads the Megilla in a language that he speaks fulfills his obligation; b and that which was stated /b in the name of b Rav and Shmuel was said /b as a b general /b statement, not relating to the mishna but as an independent ruling, as follows: b Rav and Shmuel both say: The Greek language is acceptable for everyone, /b i.e., anyone who reads the Megilla in Greek has fulfilled his obligation, even if he does not understand Greek.,The Gemara raises a difficulty: b But doesn’t /b the i baraita /i cited above b teach /b that if one reads the Megilla in b Greek to Greeks /b he has fulfilled his obligation? This implies that reading in Greek, b yes, /b this is acceptable for Greeks, but b for everyone /b else, b no, /b it is not. The Gemara answers: Rav and Shmuel disagree with this statement of the i baraita /i , because they b agree with /b the opinion of b Rabban Shimon ben Gamliel. As we learned /b in a mishna ( i Megilla /i 8b): b Rabban Shimon ben Gamliel says: Even /b for b books /b of the Bible, the Sages b did not permit them to be written /b in any foreign language b other than Greek, /b indicating that Greek has a special status, and is treated like the original Hebrew.,The Gemara asks: But if this was the intention of Rav and Shmuel, b let them state /b explicitly: b The i halakha /i is in accordance with /b the opinion of b Rabban Shimon ben Gamliel. /b Why did Rav and Shmuel formulate their statement as if they were issuing a new ruling? The Gemara answers: b Had they said /b simply b that the i halakha /i is in accordance with Rabban Shimon ben Gamliel, I would have said /b that b this applies /b only b to the other books /b of the Bible, b but /b with regard to b the Megilla, of which it is written: “According to their writing,” I would say /b that one does b not /b fulfill his obligation if he reads it in Greek. Therefore they stated their own opinion to b teach us /b that even in the case of the Megilla one fulfills his obligation if he reads it in Greek.,§ It was taught in the mishna: b And one who speaks a foreign language who heard /b the Megilla being read b in i Ashurit /i , /b i.e., in Hebrew, b has fulfilled /b his obligation. The Gemara asks: b But isn’t /b it so that b he does not understand what they are saying? /b Since he does not understand Hebrew, how does he fulfill his obligation? The Gemara answers: b It is just as it is /b with b women and uneducated people; /b they too understand little Hebrew, but nevertheless they fulfill their obligation when they hear the Megilla read in that language., b Ravina strongly objects to /b the premise of the question raised above, i.e., that someone who does not understand the original, untranslated language of the Megilla cannot fulfill his obligation. b Is that to say /b that even b we, /b the Sages, who are very well acquainted with Hebrew, b know /b for certain the meaning of the obscure words b i ha’aḥashteranim benei haramakhim /i /b (Esther 8:10), often translated as: “Used in the royal service, bred from the stud”? b But /b nevertheless, we fulfill the b mitzva of reading /b the Megilla b and publicizing the miracle /b of Purim by reading these words as they appear in the original text. b Here too, /b one who speaks a foreign language who hears the Megilla being read in Hebrew fulfills the b mitzva of reading /b the Megilla b and publicizing the /b Purim b miracle, /b even if he does not understand the words themselves.,§ The mishna continues: b If one reads /b the Megilla b at intervals /b [ b i seirugin /i /b ] b he has fulfilled /b his obligation. The Gemara relates that b the Sages did not know what is /b meant by the word b i seirugin /i . /b One day b they heard the maidservant in Rabbi /b Yehuda HaNasi’s b house saying to the Sages who were entering the house intermittently /b rather than in a single group: b How long are you going to enter i seirugin seirugin /i ? /b As she lived in Rabbi Yehuda HaNasi’s house and certainly heard the most proper Hebrew being spoken, they understood from this that the word i seirugin /i means at intervals.,It is similarly related that b the Sages did not know what is /b meant by the word b i ḥalogelogot /i , /b which appears in various i mishnayot /i and i baraitot /i . One day b they heard the maidservant in Rabbi /b Yehuda HaNasi’s b house saying to a certain man who was scattering purslane: How long will you go on scattering your i ḥalogelogot /i ? /b And from this they understood that i ḥalogelogot /i is purslane.,Likewise, b the Sages did not know what is /b meant by i salseleha /i in the verse: “Get b i wisdom…salseleha /i and it will exalt you” /b (Proverbs 4:7–8). One day b they heard the maidservant in Rabbi /b Yehuda HaNasi’s b house talking to a certain man who was twirling his hair, saying to him: How long will you go on twirling /b [ b i mesalsel /i /b ] b your hair? /b And from this they understood that the verse is saying: Turn wisdom around and around, and it will exalt you.,The Gemara relates additional examples: b The Sages did not know what is /b meant by the word i yehav /i in the verse: b “Cast upon the Lord your i yehav /i ” /b (Psalms 55:23). b Rabba bar bar Ḥana said: One time I was traveling with a certain Arab /b [ b i Tayya’a /i /b ] b and I was carrying a load, and he said to me: Take your i yehav /i and throw it on my camel, /b and I understood that i yehav /i means a load or burden.,And similarly, b the Sages did not know what is /b meant by the word i matatei /i in the verse: b “And I will i tatei /i it with the i matatei /i of destruction” /b (Isaiah 14:23). One day b they heard the maidservant in Rabbi /b Yehuda HaNasi’s b house saying to her friend: Take a i tateita /i and i tati /i the house, /b from which they understood that a i matatei /i is a broom, and the verb i tati /i means to sweep.,On the matter of reading the Megilla with interruptions, b the Sages taught /b the following i baraita /i : b If one reads the Megilla at intervals, /b pausing and resuming at intervals, b he has fulfilled /b his obligation. |
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| 22. Jerome, Letters, 57.1 (5th cent. CE - 5th cent. CE) Tagged with subjects: •papyri, as evidence for court cases Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 115 |
| 23. Jerome, Commentaria In Jeremiam, 31.15.6 (5th cent. CE - 5th cent. CE) Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 331 |
| 24. Ostraka, O.Mattha, 233 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 306 |
| 25. Papyri, P.Apoll., 51 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 428 |
| 26. Papyri, P.Brem., 1 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 350, 351, 354 |
| 27. Papyri, P.Col., 7.174 Tagged with subjects: •papyri, as evidence for court cases •rhetoric, papyri as evidence for Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 114 |
| 28. Papyri, P.Count, 22, 26, 15 Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 311 |
| 29. Papyri, P.Giss., 41 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 350 |
| 30. Papyri, P.Harrauer, 33 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 311 |
| 31. Chirius Fortunatianus, Ars Rhetorica, 2.15-2.23 Tagged with subjects: •papyri, as evidence for court cases •rhetoric, papyri as evidence for Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 114 |
| 32. Ostraka, O.Heid., 1 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 307 |
| 33. Papyri, P.Lond., None Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 311 |
| 34. Papyri, P.Louvre, 2376 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 350 |
| 35. Papyri, P.Oxy., 4.705, 10.1242, 50.3579, 55.3805, 83.5264 Tagged with subjects: •papyri, as evidence for jews in egypt •papyri, as evidence for court cases Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 115; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 306, 320, 350, 354, 427 |
| 36. Papyri, P.Princ., 3.119 Tagged with subjects: •papyri, as evidence for court cases •rhetoric, papyri as evidence for Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 114 |
| 37. Papyri, P.Ryl., None Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 319 |
| 38. Papyri, P.Sakaon, 41 Tagged with subjects: •papyri, as evidence for court cases Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 116 |
| 39. Papyri, P.Sijp., 36 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 428 |
| 40. Papyri, P.Thead., 16 Tagged with subjects: •papyri, as evidence for court cases •rhetoric, papyri as evidence for Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 114 |
| 41. Papyri, P.Ifao, 3.43 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 306 |
| 42. Papyri, P.Lips., 1.41 Tagged with subjects: •papyri, as evidence for court cases •rhetoric, papyri as evidence for Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 114 |
| 43. Papyri, Bgu, 4.114, 6.1454 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 307, 314 |
44. Anon., Letter of Aristeas, 310 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 314 | 310. After the books had been read, the priests and the elders of the translators and the Jewish community and the leaders of the people stood up and said, that since so excellent and sacred and accurate a translation had been made, it was only right that it should remain as it was and no |
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| 45. Eusebius of Caesarea, Chronicon, None Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 340, 350 |
| 46. Epigraphy, Tad, None Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 339 |
| 47. Papyri, Cpr, 8-9 Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 311 |
| 48. Epigraphy, Ijoiii, None Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 339 |
| 49. Papyri, Ldab, 16850, 3450, 55875 Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 317 |
| 50. Papyri, P.München, None Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 305 |
| 52. Ostraka, O.Bodl. Dem., 686 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 306 |
| 53. Anon., Alexandrian War, 3.4 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 349 |
| 54. Papyri, P.Brook, 15 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 428 |
| 55. Papyri, Mich. Pap. B, 111 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 433 |
| 56. Appian, The Arabian Book, 19 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 349 |
| 58. Papyri, Cpj, None Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 327 |
| 59. Papyri, P.Tcd, 72 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 311 |
| 60. Papyri, Wilcken, Chrest., 198 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 311 |
| 61. Ostraka, O. Ifao, 2.25, 2.29 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 327 |
| 63. Papyri, P. K¨Oln Panop., 31 Tagged with subjects: •papyri, as evidence for court cases •rhetoric, papyri as evidence for Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 114 |
| 64. Artapanus, Apud Eusebius, 9.27.4-9.27.6 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 354 |
| 65. Papyri, P.Ent., 8 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 311 |
