1. Hebrew Bible, Exodus, 24.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al (2020) 169| 24.7. "וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאָזְנֵי הָעָם וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וְנִשְׁמָע׃", | 24.7. "And he took the book of the covet, and read in the hearing of the people; and they said: ‘All that the LORD hath spoken will we do, and obey.’", |
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| 2. Hebrew Bible, Esther, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •translation, of lxx, in letter of aristeas, process of •translation, of lxx, in letter of aristeas, equalled with an edition/transcription •translators, of lxx, in letter of aristeas, imported with the scrolls •translators, of lxx, in letter of aristeas, their qualities Found in books: Honigman (2003) 45 |
3. Hebrew Bible, Deuteronomy, 4.1-4.2, 17.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •translation, of lxx, in letter of aristeas, proclamation of •translation, of lxx, in letter of aristeas, quality of •translation, of lxx, in letter of aristeas, equalled with an edition/transcription •alexandria, setting of lxx translation Found in books: Honigman (2003) 59; Salvesen et al (2020) 169| 4.1. "יוֹם אֲשֶׁר עָמַדְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ בְּחֹרֵב בֶּאֱמֹר יְהוָה אֵלַי הַקְהֶל־לִי אֶת־הָעָם וְאַשְׁמִעֵם אֶת־דְּבָרָי אֲשֶׁר יִלְמְדוּן לְיִרְאָה אֹתִי כָּל־הַיָּמִים אֲשֶׁר הֵם חַיִּים עַל־הָאֲדָמָה וְאֶת־בְּנֵיהֶם יְלַמֵּדוּן׃", 4.1. "וְעַתָּה יִשְׂרָאֵל שְׁמַע אֶל־הַחֻקִּים וְאֶל־הַמִּשְׁפָּטִים אֲשֶׁר אָנֹכִי מְלַמֵּד אֶתְכֶם לַעֲשׂוֹת לְמַעַן תִּחְיוּ וּבָאתֶם וִירִשְׁתֶּם אֶת־הָאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם נֹתֵן לָכֶם׃", 4.2. "וְאֶתְכֶם לָקַח יְהוָה וַיּוֹצִא אֶתְכֶם מִכּוּר הַבַּרְזֶל מִמִּצְרָיִם לִהְיוֹת לוֹ לְעַם נַחֲלָה כַּיּוֹם הַזֶּה׃", 4.2. "לֹא תֹסִפוּ עַל־הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם וְלֹא תִגְרְעוּ מִמֶּנּוּ לִשְׁמֹר אֶת־מִצְוֺת יְהוָה אֱלֹהֵיכֶם אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם׃", 17.16. "רַק לֹא־יַרְבֶּה־לּוֹ סוּסִים וְלֹא־יָשִׁיב אֶת־הָעָם מִצְרַיְמָה לְמַעַן הַרְבּוֹת סוּס וַיהוָה אָמַר לָכֶם לֹא תֹסִפוּן לָשׁוּב בַּדֶּרֶךְ הַזֶּה עוֹד׃", | 4.1. "And now, O Israel, hearken unto the statutes and unto the ordices, which I teach you, to do them; that ye may live, and go in and possess the land which the LORD, the God of your fathers, giveth you.", 4.2. "Ye shall not add unto the word which I command you, neither shall ye diminish from it, that ye may keep the commandments of the LORD your God which I command you.", 17.16. "Only he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses; forasmuch as the LORD hath said unto you: ‘Ye shall henceforth return no more that way.’", |
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4. Hebrew Bible, Proverbs, 8.30 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •alexandria, setting of lxx translation Found in books: Salvesen et al (2020) 116 | 8.30. "Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him,", |
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5. Hebrew Bible, Hosea, 2.9, 2.11, 3.5, 5.4, 5.15, 6.1, 6.11, 7.10, 7.16, 8.3, 8.13, 9.3, 11.5, 12.7, 14.2-14.3, 14.5, 14.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •alexandria, setting of lxx translation Found in books: Salvesen et al (2020) 157| 2.9. "וְרִדְּפָה אֶת־מְאַהֲבֶיהָ וְלֹא־תַשִּׂיג אֹתָם וּבִקְשָׁתַם וְלֹא תִמְצָא וְאָמְרָה אֵלְכָה וְאָשׁוּבָה אֶל־אִישִׁי הָרִאשׁוֹן כִּי טוֹב לִי אָז מֵעָתָּה׃", 2.11. "לָכֵן אָשׁוּב וְלָקַחְתִּי דְגָנִי בְּעִתּוֹ וְתִירוֹשִׁי בְּמוֹעֲדוֹ וְהִצַּלְתִּי צַמְרִי וּפִשְׁתִּי לְכַסּוֹת אֶת־עֶרְוָתָהּ׃", 3.5. "אַחַר יָשֻׁבוּ בְּנֵי יִשְׂרָאֵל וּבִקְשׁוּ אֶת־יְהוָה אֱלֹהֵיהֶם וְאֵת דָּוִד מַלְכָּם וּפָחֲדוּ אֶל־יְהוָה וְאֶל־טוּבוֹ בְּאַחֲרִית הַיָּמִים׃", 5.4. "לֹא יִתְּנוּ מַעַלְלֵיהֶם לָשׁוּב אֶל־אֱלֹהֵיהֶם כִּי רוּחַ זְנוּנִים בְּקִרְבָּם וְאֶת־יְהוָה לֹא יָדָעוּ׃", 5.15. "אֵלֵךְ אָשׁוּבָה אֶל־מְקוֹמִי עַד אֲשֶׁר־יֶאְשְׁמוּ וּבִקְשׁוּ פָנָי בַּצַּר לָהֶם יְשַׁחֲרֻנְנִי׃", 6.1. "לְכוּ וְנָשׁוּבָה אֶל־יְהוָה כִּי הוּא טָרָף וְיִרְפָּאֵנוּ יַךְ וְיַחְבְּשֵׁנוּ׃", 6.1. "בְּבֵית יִשְׂרָאֵל רָאִיתִי שעריריה [שַׁעֲרוּרִיָּה] שָׁם זְנוּת לְאֶפְרַיִם נִטְמָא יִשְׂרָאֵל׃", 6.11. "גַּם־יְהוּדָה שָׁת קָצִיר לָךְ בְּשׁוּבִי שְׁבוּת עַמִּי׃", 7.16. "יָשׁוּבוּ לֹא עָל הָיוּ כְּקֶשֶׁת רְמִיָּה יִפְּלוּ בַחֶרֶב שָׂרֵיהֶם מִזַּעַם לְשׁוֹנָם זוֹ לַעְגָּם בְּאֶרֶץ מִצְרָיִם׃", 8.3. "זָנַח יִשְׂרָאֵל טוֹב אוֹיֵב יִרְדְּפוֹ׃", 8.13. "זִבְחֵי הַבְהָבַי יִזְבְּחוּ בָשָׂר וַיֹּאכֵלוּ יְהוָה לֹא רָצָם עַתָּה יִזְכֹּר עֲוֺנָם וְיִפְקֹד חַטֹּאותָם הֵמָּה מִצְרַיִם יָשׁוּבוּ׃", 9.3. "לֹא יֵשְׁבוּ בְּאֶרֶץ יְהוָה וְשָׁב אֶפְרַיִם מִצְרַיִם וּבְאַשּׁוּר טָמֵא יֹאכֵלוּ׃", 11.5. "לֹא יָשׁוּב אֶל־אֶרֶץ מִצְרַיִם וְאַשּׁוּר הוּא מַלְכּוֹ כִּי מֵאֲנוּ לָשׁוּב׃", 12.7. "וְאַתָּה בֵּאלֹהֶיךָ תָשׁוּב חֶסֶד וּמִשְׁפָּט שְׁמֹר וְקַוֵּה אֶל־אֱלֹהֶיךָ תָּמִיד׃", 14.2. "שׁוּבָה יִשְׂרָאֵל עַד יְהוָה אֱלֹהֶיךָ כִּי כָשַׁלְתָּ בַּעֲוֺנֶךָ׃", 14.3. "קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ אֶל־יְהוָה אִמְרוּ אֵלָיו כָּל־תִּשָּׂא עָוֺן וְקַח־טוֹב וּנְשַׁלְּמָה פָרִים שְׂפָתֵינוּ׃", 14.5. "אֶרְפָּא מְשׁוּבָתָם אֹהֲבֵם נְדָבָה כִּי שָׁב אַפִּי מִמֶּנּוּ׃", 14.8. "יָשֻׁבוּ יֹשְׁבֵי בְצִלּוֹ יְחַיּוּ דָגָן וְיִפְרְחוּ כַגָּפֶן זִכְרוֹ כְּיֵין לְבָנוֹן׃", | 2.9. "And she shall run after her lovers, but she shall not overtake them, And she shall seek them, but shall not find them; Then shall she say: ‘I will go and return to my first husband; For then was it better with me than now.’", 2.11. "Therefore will I take back My corn in the time thereof, And My wine in the season thereof, And will snatch away My wool and My flax Given to cover her nakedness.", 3.5. "afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall come trembling unto the LORD and to His goodness in the end of days.", 5.4. "Their doings will not suffer them To return unto their God; For the spirit of harlotry is within them, And they know not the LORD.", 5.15. "I will go and return to My place, Till they acknowledge their guilt, and seek My face; In their trouble they will seek Me earnestly:", 6.1. "’Come, and let us return unto the LORD; For He hath torn, and He will heal us, He hath smitten, and He will bind us up.", 6.11. "Also, O Judah, there is a harvest appointed for thee! When I would turn the captivity of My people,", 7.10. "And the pride of Israel testifieth to his face; But they have not returned unto the LORD their God, Nor sought Him, for all this.", 7.16. "They return, but not upwards; They are become like a deceitful bow; Their princes shall fall by the sword for the rage of their tongue; This shall be their derision in the land of Egypt.", 8.3. "Israel hath cast off that which is good; the enemy shall pursue him.", 8.13. "As for the sacrifices that are made by fire unto Me, let them sacrifice flesh and eat it, For the LORD accepteth them not. Now will He remember their iniquity, and punish their sins; They shall return to Egypt.", 9.3. "They shall not dwell in the LORD’S land; But Ephraim shall return to Egypt, And they shall eat unclean food in Assyria.", 11.5. "He shall not return into the land of Egypt, But the Assyrian shall be his king, Because they refused to return.", 12.7. "Therefore turn thou to thy God; Keep mercy and justice, And wait for thy God continually.", 14.2. "Return, O Israel, unto the LORD thy God; For thou hast stumbled in thine iniquity.", 14.3. "Take with you words, And return unto the LORD; Say unto Him: ‘Forgive all iniquity, And accept that which is good; So will we render for bullocks the offering of our lips.", 14.5. "I will heal their backsliding, I will love them freely; For Mine anger is turned away from him.", 14.8. "They that dwell under his shadow shall again Make corn to grow, And shall blossom as the vine; The scent thereof shall be as the wine of Lebanon.", |
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6. Hebrew Bible, Isaiah, 10.24-10.26, 11.11-11.16, 19.16-19.25, 23.3 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •alexandria, setting of lxx translation Found in books: Salvesen et al (2020) 4, 157, 204| 10.24. "לָכֵן כֹּה־אָמַר אֲדֹנָי יְהוִה צְבָאוֹת אַל־תִּירָא עַמִּי יֹשֵׁב צִיּוֹן מֵאַשּׁוּר בַּשֵּׁבֶט יַכֶּכָּה וּמַטֵּהוּ יִשָּׂא־עָלֶיךָ בְּדֶרֶךְ מִצְרָיִם׃", 10.25. "כִּי־עוֹד מְעַט מִזְעָר וְכָלָה זַעַם וְאַפִּי עַל־תַּבְלִיתָם׃", 10.26. "וְעוֹרֵר עָלָיו יְהוָה צְבָאוֹת שׁוֹט כְּמַכַּת מִדְיָן בְּצוּר עוֹרֵב וּמַטֵּהוּ עַל־הַיָּם וּנְשָׂאוֹ בְּדֶרֶךְ מִצְרָיִם׃", 11.11. "וְהָיָה בַּיּוֹם הַהוּא יוֹסִיף אֲדֹנָי שֵׁנִית יָדוֹ לִקְנוֹת אֶת־שְׁאָר עַמּוֹ אֲשֶׁר יִשָּׁאֵר מֵאַשּׁוּר וּמִמִּצְרַיִם וּמִפַּתְרוֹס וּמִכּוּשׁ וּמֵעֵילָם וּמִשִּׁנְעָר וּמֵחֲמָת וּמֵאִיֵּי הַיָּם׃", 11.12. "וְנָשָׂא נֵס לַגּוֹיִם וְאָסַף נִדְחֵי יִשְׂרָאֵל וּנְפֻצוֹת יְהוּדָה יְקַבֵּץ מֵאַרְבַּע כַּנְפוֹת הָאָרֶץ׃", 11.13. "וְסָרָה קִנְאַת אֶפְרַיִם וְצֹרְרֵי יְהוּדָה יִכָּרֵתוּ אֶפְרַיִם לֹא־יְקַנֵּא אֶת־יְהוּדָה וִיהוּדָה לֹא־יָצֹר אֶת־אֶפְרָיִם׃", 11.14. "וְעָפוּ בְכָתֵף פְּלִשְׁתִּים יָמָּה יַחְדָּו יָבֹזּוּ אֶת־בְּנֵי־קֶדֶם אֱדוֹם וּמוֹאָב מִשְׁלוֹח יָדָם וּבְנֵי עַמּוֹן מִשְׁמַעְתָּם׃", 11.15. "וְהֶחֱרִים יְהוָה אֵת לְשׁוֹן יָם־מִצְרַיִם וְהֵנִיף יָדוֹ עַל־הַנָּהָר בַּעְיָם רוּחוֹ וְהִכָּהוּ לְשִׁבְעָה נְחָלִים וְהִדְרִיךְ בַּנְּעָלִים׃", 11.16. "וְהָיְתָה מְסִלָּה לִשְׁאָר עַמּוֹ אֲשֶׁר יִשָּׁאֵר מֵאַשּׁוּר כַּאֲשֶׁר הָיְתָה לְיִשְׂרָאֵל בְּיוֹם עֲלֹתוֹ מֵאֶרֶץ מִצְרָיִם׃", 19.16. "בַּיּוֹם הַהוּא יִהְיֶה מִצְרַיִם כַּנָּשִׁים וְחָרַד וּפָחַד מִפְּנֵי תְּנוּפַת יַד־יְהוָה צְבָאוֹת אֲשֶׁר־הוּא מֵנִיף עָלָיו׃", 19.17. "וְהָיְתָה אַדְמַת יְהוּדָה לְמִצְרַיִם לְחָגָּא כֹּל אֲשֶׁר יַזְכִּיר אֹתָהּ אֵלָיו יִפְחָד מִפְּנֵי עֲצַת יְהוָה צְבָאוֹת אֲשֶׁר־הוּא יוֹעֵץ עָלָיו׃", 19.18. "בַּיּוֹם הַהוּא יִהְיוּ חָמֵשׁ עָרִים בְּאֶרֶץ מִצְרַיִם מְדַבְּרוֹת שְׂפַת כְּנַעַן וְנִשְׁבָּעוֹת לַיהוָה צְבָאוֹת עִיר הַהֶרֶס יֵאָמֵר לְאֶחָת׃", 19.19. "בַּיּוֹם הַהוּא יִהְיֶה מִזְבֵּחַ לַיהוָה בְּתוֹךְ אֶרֶץ מִצְרָיִם וּמַצֵּבָה אֵצֶל־גְּבוּלָהּ לַיהוָה׃", 19.21. "וְנוֹדַע יְהוָה לְמִצְרַיִם וְיָדְעוּ מִצְרַיִם אֶת־יְהוָה בַּיּוֹם הַהוּא וְעָבְדוּ זֶבַח וּמִנְחָה וְנָדְרוּ־נֵדֶר לַיהוָה וְשִׁלֵּמוּ׃", 19.22. "וְנָגַף יְהוָה אֶת־מִצְרַיִם נָגֹף וְרָפוֹא וְשָׁבוּ עַד־יְהוָה וְנֶעְתַּר לָהֶם וּרְפָאָם׃", 19.23. "בַּיּוֹם הַהוּא תִּהְיֶה מְסִלָּה מִמִּצְרַיִם אַשּׁוּרָה וּבָא־אַשּׁוּר בְּמִצְרַיִם וּמִצְרַיִם בְּאַשּׁוּר וְעָבְדוּ מִצְרַיִם אֶת־אַשּׁוּר׃", 19.24. "בַּיּוֹם הַהוּא יִהְיֶה יִשְׂרָאֵל שְׁלִישִׁיָּה לְמִצְרַיִם וּלְאַשּׁוּר בְּרָכָה בְּקֶרֶב הָאָרֶץ׃", 19.25. "אֲשֶׁר בֵּרֲכוֹ יְהוָה צְבָאוֹת לֵאמֹר בָּרוּךְ עַמִּי מִצְרַיִם וּמַעֲשֵׂה יָדַי אַשּׁוּר וְנַחֲלָתִי יִשְׂרָאֵל׃", 23.3. "וּבְמַיִם רַבִּים זֶרַע שִׁחֹר קְצִיר יְאוֹר תְּבוּאָתָהּ וַתְּהִי סְחַר גּוֹיִם׃", | 10.24. "Therefore thus saith the Lord, the GOD of hosts: O My people that dwellest in Zion, be not afraid of Asshur, though he smite thee with the rod, and lift up his staff against thee, after the manner of Egypt.", 10.25. "For yet a very little while, and the indignation shall be accomplished, and Mine anger shall be to their destruction.", 10.26. "And the LORD of hosts shall stir up against him a scourge, as in the slaughter of Midian at the Rock of Oreb; and as His rod was over the sea, so shall He lift it up after the manner of Egypt.", 11.11. "And it shall come to pass in that day, That the Lord will set His hand again the second time To recover the remt of His people, That shall remain from Assyria, and from Egypt, And from Pathros, and from Cush, and from Elam, And from Shinar, and from Hamath, and from the islands of the sea.", 11.12. "And He will set up an ensign for the nations, And will assemble the dispersed of Israel, And gather together the scattered of Judah From the four corners of the earth.", 11.13. "The envy also of Ephraim shall depart, And they that harass Judah shall be cut off; Ephraim shall not envy Judah, And Judah shall not vex Ephraim.", 11.14. "And they shall fly down upon the shoulder of the Philistines on the west; Together shall they spoil the children of the east; They shall put forth their hand upon Edom and Moab; And the children of Ammon shall obey them.", 11.15. "And the LORD will utterly destroy the tongue of the Egyptian sea; And with His scorching wind will He shake His hand over the River, And will smite it into seven streams, And cause men to march over dry-shod.", 11.16. "And there shall be a highway for the remt of His people, That shall remain from Assyria, Like as there was for Israel In the day that he came up out of the land of Egypt.", 19.16. "In that day shall Egypt be like unto women; and it shall tremble and fear because of the shaking of the hand of the LORD of hosts, which He shaketh over it.", 19.17. "And the land of Judah shall become a terror unto Egypt, whensoever one maketh mention thereof to it; it shall be afraid, because of the purpose of the LORD of hosts, which He purposeth against it.", 19.18. "In that day there shall be five cities in the land of Egypt that speak the language of Canaan, and swear to the LORD of hosts; one shall be called The city of destruction.", 19.19. "In that day shall there be an altar to the LORD in the midst of the land of Egypt, and a pillar at the border thereof to the LORD.", 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.", 19.21. "And the LORD shall make Himself known to Egypt, and the Egyptians shall know the LORD in that day; yea, they shall worship with sacrifice and offering, and shall vow a vow unto the LORD, and shall perform it.", 19.22. "And the LORD will smite Egypt, smiting and healing; and they shall return unto the LORD, and He will be entreated of them, and will heal them.", 19.23. "In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria; and the Egyptians shall worship with the Assyrians.", 19.24. "In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the earth;", 19.25. "for that the LORD of hosts hath blessed him, saying: ‘Blessed be Egypt My people and Assyria the work of My hands, and Israel Mine inheritance.’", 23.3. "And on great waters the seed of Shihor, The harvest of the Nile, was her revenue; And she was the mart of nations.", |
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7. Hebrew Bible, Jeremiah, 2.18 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •alexandria, setting of lxx translation Found in books: Salvesen et al (2020) 204| 2.18. "וְעַתָּה מַה־לָּךְ לְדֶרֶךְ מִצְרַיִם לִשְׁתּוֹת מֵי שִׁחוֹר וּמַה־לָּךְ לְדֶרֶךְ אַשּׁוּר לִשְׁתּוֹת מֵי נָהָר׃", | 2.18. "And now what hast thou to do in the way to Egypt, to drink the waters of Shihor? Or what hast thou to do in the way to Assyria, to drink the waters of the River?", |
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8. Hebrew Bible, Joshua, 13.3, 19.26 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •alexandria, setting of lxx translation Found in books: Salvesen et al (2020) 204| 13.3. "וַיְהִי גְבוּלָם מִמַּחֲנַיִם כָּל־הַבָּשָׁן כָּל־מַמְלְכוּת עוֹג מֶלֶךְ־הַבָּשָׁן וְכָל־חַוֺּת יָאִיר אֲשֶׁר בַּבָּשָׁן שִׁשִּׁים עִיר׃", 13.3. "מִן־הַשִּׁיחוֹר אֲשֶׁר עַל־פְּנֵי מִצְרַיִם וְעַד גְּבוּל עֶקְרוֹן צָפוֹנָה לַכְּנַעֲנִי תֵּחָשֵׁב חֲמֵשֶׁת סַרְנֵי פְלִשְׁתִּים הָעַזָּתִי וְהָאַשְׁדּוֹדִי הָאֶשְׁקְלוֹנִי הַגִּתִּי וְהָעֶקְרוֹנִי וְהָעַוִּים׃", 19.26. "וְאַלַמֶּלֶךְ וְעַמְעָד וּמִשְׁאָל וּפָגַע בְּכַרְמֶל הַיָּמָּה וּבְשִׁיחוֹר לִבְנָת׃", | 13.3. "from the Shihor, which is before Egypt, even unto the border of Ekron northward—which is counted to the Canaanites; the five lords of the Philistines: the Gazite, and the Ashdodite, the Ashkelonite, the Gittite, and the Ekronite; also the Avvim", 19.26. "and Allam-melech, and Amad, and Mishal; and it reached to Carmel westward, and to Shihor-libnath.", |
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9. Thucydides, The History of The Peloponnesian War, 5.26.1, 7.50.4 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Honigman (2003) 81| 5.26.1. γέγραφε δὲ καὶ ταῦτα ὁ αὐτὸς Θουκυδίδης Ἀθηναῖος ἑξῆς, ὡς ἕκαστα ἐγένετο, κατὰ θέρη καὶ χειμῶνας, μέχρι οὗ τήν τε ἀρχὴν κατέπαυσαν τῶν Ἀθηναίων Λακεδαιμόνιοι καὶ οἱ ξύμμαχοι, καὶ τὰ μακρὰ τείχη καὶ τὸν Πειραιᾶ κατέλαβον. ἔτη δὲ ἐς τοῦτο τὰ ξύμπαντα ἐγένετο τῷ πολέμῳ ἑπτὰ καὶ εἴκοσι. 7.50.4. καὶ μελλόντων αὐτῶν, ἐπειδὴ ἑτοῖμα ἦν, ἀποπλεῖν ἡ σελήνη ἐκλείπει: ἐτύγχανε γὰρ πασσέληνος οὖσα. καὶ οἱ Ἀθηναῖοι οἵ τε πλείους ἐπισχεῖν ἐκέλευον τοὺς στρατηγοὺς ἐνθύμιον ποιούμενοι, καὶ ὁ Νικίας (ἦν γάρ τι καὶ ἄγαν θειασμῷ τε καὶ τῷ τοιούτῳ προσκείμενος) οὐδ’ ἂν διαβουλεύσασθαι ἔτι ἔφη πρίν, ὡς οἱ μάντεις ἐξηγοῦντο, τρὶς ἐννέα ἡμέρας μεῖναι, ὅπως ἂν πρότερον κινηθείη. καὶ τοῖς μὲν Ἀθηναίοις μελλήσασι διὰ τοῦτο ἡ μονὴ ἐγεγένητο. | 5.26.1. The history of this period has been also written by the same Thucydides, an Athenian, in the chronological order of events by summers and winters, to the time when the Lacedaemonians and their allies put an end to the Athenian empire, and took the Long Walls and Piraeus . The war had then lasted for twenty-seven years in all. 7.50.4. All was at last ready, and they were on the point of sailing away, when an eclipse of the moon, which was then at the full, took place. Most of the Athenians, deeply impressed by this occurrence, now urged the generals to wait; and Nicias, who was somewhat over-addicted to divination and practices of that kind, refused from that moment even to take the question of departure into consideration, until they had waited the thrice nine days prescribed by the soothsayers. The besiegers were thus condemned to stay in the country; |
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10. Hebrew Bible, 1 Chronicles, 13.5 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •alexandria, setting of lxx translation Found in books: Salvesen et al (2020) 204| 13.5. "וַיַּקְהֵל דָּוִיד אֶת־כָּל־יִשְׂרָאֵל מִן־שִׁיחוֹר מִצְרַיִם וְעַד־לְבוֹא חֲמָת לְהָבִיא אֶת־אֲרוֹן הָאֱלֹהִים מִקִּרְיַת יְעָרִים׃", | 13.5. "So David assembled all Israel together, from Shihor the brook of Egypt even unto the entrance of Hamath, to bring the ark of God from Kiriath-jearim.", |
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| 11. Aristobulus Cassandreus, Fragments, 3 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •translation, of lxx, in letter of aristeas, story of Found in books: Honigman (2003) 90 |
| 12. Aristotle, Athenian Constitution, 13.2 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •translators, of lxx, in letter of aristeas, their number Found in books: Honigman (2003) 80 |
| 13. Septuagint, Ecclesiasticus (Siracides), 15-21, 23-26, 22 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Honigman (2003) 45, 124, 125 |
| 14. Septuagint, Wisdom of Solomon, 1, 10-18, 2-9, 19 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al (2020) 116 |
15. Cicero, On The Ends of Good And Evil, 5.34 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •translation, of lxx, in history, aimed at the library •translation, of lxx, purpose of, in history Found in books: Honigman (2003) 114| 5.34. Deinceps videndum est, quoniam satis apertum est sibi quemque natura esse carum, quae sit hominis natura. id est enim, de quo quaerimus. atqui perspicuum est hominem e corpore animoque constare, cum primae sint animi partes, secundae corporis. deinde id quoque videmus, et ita figuratum corpus, ut excellat aliis, animumque que om. B ita constitutum, aliis ... constitutum om. E ut et sensibus instructus sit et habeat praestantiam mentis, cui tota hominis natura pareat, in qua sit mirabilis quaedam vis rationis et cognitionis et scientiae virtutumque omnium. iam iam (' aptius scriberetur : iam quae cet. ') Mdv. nam quae corporis sunt, ea nec auctoritatem cum animi partibus comparandam et cognitionem habent faciliorem. itaque ab his ordiamur. | 5.34. "Having made it sufficiently clear that self-love is an instinct of nature, we must next examine what is the nature of man; for it is human nature that is the object of our investigation. Now it is manifest that man consists of body and mind, although the mind plays the more important part and the body the less. Next we further observe both that man's body is of a structure surpassing that of other animals, and that his mind is so constituted as not only to be equipped with senses but also to possess the domit factor of intellect, which commands the obedience of the whole of man's nature, being endowed with the marvellous faculties of reason, of cognition, of knowledge and of all the virtues. In fact the faculties of the body are not comparable in importance with the parts of the mind. Moreover they are easier to understand. We will therefore begin with them. |
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16. Septuagint, 3 Maccabees, 2.6-2.7, 6.4 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al (2020) 4, 169 | 2.6. You made known your mighty power by inflicting many and varied punishments on the audacious Pharaoh who had enslaved your holy people Israel. 2.7. And when he pursued them with chariots and a mass of troops, you overwhelmed him in the depths of the sea, but carried through safely those who had put their confidence in you, the Ruler over the whole creation. 6.4. Pharaoh with his abundance of chariots, the former ruler of this Egypt, exalted with lawless insolence and boastful tongue, you destroyed together with his arrogant army by drowning them in the sea, manifesting the light of your mercy upon the nation of Israel. |
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17. Cicero, De Finibus, 5.34 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •translation, of lxx, in history, aimed at the library •translation, of lxx, purpose of, in history Found in books: Honigman (2003) 114 | 5.34. "Having made it sufficiently clear that self-love is an instinct of nature, we must next examine what is the nature of man; for it is human nature that is the object of our investigation. Now it is manifest that man consists of body and mind, although the mind plays the more important part and the body the less. Next we further observe both that man's body is of a structure surpassing that of other animals, and that his mind is so constituted as not only to be equipped with senses but also to possess the domit factor of intellect, which commands the obedience of the whole of man's nature, being endowed with the marvellous faculties of reason, of cognition, of knowledge and of all the virtues. In fact the faculties of the body are not comparable in importance with the parts of the mind. Moreover they are easier to understand. We will therefore begin with them. |
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18. Diodorus Siculus, Historical Library, 1.1-1.6 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •translation, of lxx, in letter of aristeas, story of Found in books: Honigman (2003) 32 | 1.2. 1.2. 1. In general, then, it is because of that commemoration of goodly deeds which history accords men that some of them have been induced to become the founders of cities, that others have been led to introduce laws which encompass man's social life with security, and that many have aspired to discover new sciences and arts in order to benefit the race of men. And since complete happiness can be attained only through the combination of all these activities, the foremost meed of praise must be awarded to that which more than any other thing is the cause of them, that is, to history.,2. For we must look upon it as constituting the guardian of the high achievements of illustrious men, the witness which testifies to the evil deeds of the wicked, and the benefactor of the entire human race. For if it be true that the myths which are related about Hades, in spite of the fact that their subject-matter is fictitious, contribute greatly to fostering piety and justice among men, how much more must we assume that history, the prophetess of truth, she who is, as it were, the mother-city of philosophy as a whole, is still more potent to equip men's characters for noble living!,3. For all men, by reason of the frailty of our nature, live but an infinitesimal portion of eternity and are dead throughout all subsequent time; and while in the case of those who in their lifetime have done nothing worthy of note, everything which has pertained to them in life also perishes when their bodies die, yet in the case of those who by their virtue have achieved fame, their deeds are remembered for evermore, since they are heralded abroad by history's voice most divine.,4. Now it is an excellent thing, methinks, as all men of understanding must agree, to receive in exchange for mortal labours an immortal fame. In the case of Heracles, for instance, it is generally agreed that during the whole time which he spent among men he submitted to great and continuous labours and perils willingly, in order that he might confer benefits upon the race of men and thereby gain immortality; and likewise in the case of other great and good men, some have attained to heroic honours and others to honours equal to the divine, and all have been thought to be worthy of great praise, since history immortalizes their achievements.,5. For whereas all other memorials abide but a brief time, yet the power of history, which extends over the whole inhabited world, possesses in time, which brings ruin upon all things else, a custodian which ensures its perpetual transmission to posterity. History also contributes to the power of speech, and a nobler thing than that may not easily be found.,6. For it is this that makes the Greeks superior to the barbarians, and the educated to the uneducated, and, furthermore, it is by means of speech alone that one man is able to gain ascendancy over the many; and, in general, the impression made by every measure that is proposed corresponds to the power of the speaker who presents it, and we describe great and human men as "worthy of speech," as though therein they had won the highest prize of excellence.,7. And when speech is resolved into its several kinds, we find that, whereas poetry is more pleasing than profitable, and codes of law punish but do not instruct, and similarly, all the other kinds either contribute nothing to happiness or else contain a harmful element mingled with the beneficial, while some of them actually pervert the truth, history alone, since in it word and fact are in perfect agreement, embraces in its narration all the other qualities as well as that are useful;,8. for it is ever to be seen urging men to justice, denouncing those who are evil, lauding the good, laying up, in a word, for its readers a mighty store of experience. 1.3. 1. Consequently we, observing that writers of history are accorded a merited approbation, were led to feel a like enthusiasm for the subject. But when we turned our attention to the historians before our time, although we approved their purpose without reservation, yet we were far from feeling that their treatises had been composed so as to contribute to human welfare as much as might have been the case.,2. For although the profit which history affords its readers lies in its embracing a vast number and variety of circumstances, yet most writers have recorded no more than isolated wars waged by a single nation or a single state, and but few have undertaken, beginning with the earliest times and coming down to their own day, to record the events connected with all peoples; and of the latter, some have not attached to the several events their own proper dates, and others have passed over the deeds of barbarian peoples; and some, again, have rejected the ancient legends because of the difficulties involved in their treatment, while others have failed to complete the plan to which they had set their hand, their lives having been cut short by fate. And of those who have undertaken this account of all peoples not one has continued his history beyond the Macedonian period.,3. For while some have closed their accounts with the deeds of Philip, others with those of Alexander, and some with the Diadochi or the Epigoni, yet, despite the number and importance of the events subsequent to these and extending even to our own lifetime which have been left neglected, no historian has essayed to treat of them within the compass of a single narrative, because of the magnitude of the undertaking.,4. For this reason, since both the dates of the events and the events themselves lie scattered about in numerous treatises and in divers authors, the knowledge of them becomes difficult for the mind to encompass and for the memory to retain.,5. Consequently, after we had examined the composition of each of these authors' works, we resolved to write a history after a plan which might yield to its readers the greatest benefit and at the same time incommode them the least.,6. For if a man should begin with the most ancient times and record to the best of his ability the affairs of the entire world down to his own day, so far as they have been handed down to memory, as though they were the affairs of some single city, he would obviously have to undertake an immense labour, yet he would have composed a treatise of the utmost value to those who are studiously inclined.,7. For from such a treatise every man will be able readily to take what is of use for his special purpose, drawing as it were from a great fountain.,8. The reason for this is that, in the first place, it is not easy for those who propose to go through the writings of so many historians to procure the books which come to be needed, and, in the second place, that, because the works vary so widely and are so numerous, the recovery of past events becomes extremely difficult of comprehension and of attainment; whereas, on the other hand, the treatise which keeps within the limits of a single narrative and contains a connected account of events facilitates the reading and contains such recovery of the past in a form that is perfectly easy to follow. In general, a history of this nature must be held to surpass all others to the same degree as the whole is more useful than the part and continuity than discontinuity, and, again, as an event whose date has been accurately determined is more useful than one of which it is not known in what period it happened. 1.4. 1. And so we, appreciating that an undertaking of this nature, while most useful, would yet require much labour and time, have been engaged upon it for thirty years, and with much hardship and many dangers we have visited a large portion of both Asia and Europe that we might see with our own eyes all the most important regions and as many others as possible; for many errors have been committed through ignorance of the sites, not only by the common run of historians, but even by some of the highest reputation.,2. As for the resources which have availed us in this undertaking, they have been, first and foremost, that enthusiasm for the work which enables every man to bring to completion the task which seems impossible, and, in the second place, the abundant supply which Rome affords of the materials pertaining to the proposed study.,3. For the supremacy of this city, a supremacy so powerful that it extends to the bounds of the inhabited world, has provided us in the course of our long residence there with copious resources in the most accessible form.,4. For since the city of our origin was Agyrium in Sicily, and by reason of our contact with the Romans in that island we had gained a wide acquaintance with their language, we have acquired an accurate knowledge of all the events connected with this empire from the records which have been carefully preserved among them over a long period of time.,5. Now we have begun our history with the legends of both Greeks and barbarians, after having first investigated to the best of our ability the accounts which each people records of its earliest times.,6. Since my undertaking is now completed, although the volumes are as yet unpublished, I wish to present a brief preliminary outline of the work as a whole. Our first six Books embrace the events and legends previous to the Trojan War, the first three setting forth the antiquities of the barbarians, and the next three almost exclusively those of the Greeks; in the following eleven we have written a universal history of events from the Trojan War to the death of Alexander;,7. and in the succeeding twenty-three Books we have given an orderly account of all subsequent events down to the beginning of the war between the Romans and the Celts, in the course of which the commander, Gaius Julius Caesar, who has been deified because of his deeds, subdued the most numerous and most warlike tribes of the Celts, and advanced the Roman Empire as far as the British Isles. The first events of this war occurred in the first year of the One Hundred and Eightieth Olympiad, when Herodes was archon at Athens. 1.5. 1. As for the periods included in this work, we do not attempt to fix with any strictness the limits of those before the Trojan War, because no trustworthy chronological table covering them has come into our hands: but from the Trojan War we follow Apollodorus of Athens in setting the interval from then to the Return of the Heracleidae as eighty years, from then to the First Olympiad three hundred and twenty-eight years, reckoning the dates by the reigns of the kings of Lacedaemon, and from the First Olympiad to the beginning of the Celtic war, which we have made the end of our history, seven hundred and thirty years; so that our whole treatise of forty Books embraces eleven hundred and thirty-eight years, exclusive of the periods which embrace the events before the Trojan War.,2. We have given at the outset this precise outline, since we desire to inform our readers about the project as a whole, and at the same time to deter those who are accustomed to make their books by compilation, from mutilating works of which they are not the authors. And throughout our entire history it is to be hoped that what we have done well may not be the object of envy, and that the matters wherein our knowledge is defective may receive correction at the hands of more able historians.,3. Now that we have set forth the plan and purpose of our undertaking we shall attempt to make good our promise of such a treatise. 1.6. 1. Concerning the various conceptions of the gods formed by those who were the first to introduce the worship of the deity, and concerning the myths which are told about each of the immortals, although we shall refrain from setting forth the most part in detail, since such a procedure would require a long account, yet whatever on these subjects we may feel to be pertinent to the several parts of our proposed history we shall present in a summary fashion, that nothing which is worth hearing may be found missing.,2. Concerning, however, every race of men, and all events that have taken place in the known parts of the inhabited world, we shall give an accurate account, so far as that is possible in the case of things that happened so long ago, beginning with the earliest times.,3. Now as regards the first origin of mankind two opinions have arisen among the best authorities both on nature and on history. One group, which takes the position that the universe did not come into being and will not decay, has declared that the race of men also has existed from eternity, there having never been a time when men were first begotten; the other group, however, which hold that the universe came into being and will decay, has declared that, like it, men had their first origin at a definite time. |
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19. Philo of Alexandria, On The Life of Moses, 2.25-2.49 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •translation, of lxx, in history, quality of •translation, of lxx, in letter of aristeas, process of •translation, of lxx, in letter of aristeas, equalled with an edition/transcription •translation, of lxx, in history, commemorative festival of Found in books: Honigman (2003) 79, 124, 135 | 2.25. And that beauty and dignity of the legislation of Moses is honoured not among the Jews only, but also by all other nations, is plain, both from what has been already said and from what I am about to state. 2.26. In olden time the laws were written in the Chaldaean language, and for a long time they remained in the same condition as at first, not changing their language as long as their beauty had not made them known to other nations; 2.27. but when, from the daily and uninterrupted respect shown to them by those to whom they had been given, and from their ceaseless observance of their ordices, other nations also obtained an understanding of them, their reputation spread over all lands; for what was really good, even though it may through envy be overshadowed for a short time, still in time shines again through the intrinsic excellence of its nature. Some persons, thinking it a scandalous thing that these laws should only be known among one half portion of the human race, namely, among the barbarians, and that the Greek nation should be wholly and entirely ignorant of them, turned their attention to their translation. 2.28. And since this undertaking was an important one, tending to the general advantage, not only of private persons, but also of rulers, of whom the number was not great, it was entrusted to kings and to the most illustrious of all kings. 2.29. Ptolemy, surnamed Philadelphus, was the third in succession after Alexander, the monarch who subdued Egypt; and he was, in all virtues which can be displayed in government, the most excellent sovereign, not only of all those of his time, but of all that ever lived; so that even now, after the lapse of so many generations, his fame is still celebrated, as having left many instances and monuments of his magimity in the cities and districts of his kingdom, so that even now it is come to be a sort of proverbial expression to call excessive magnificence, and zeal, for honour and splendour in preparation, Philadelphian, from his name; 2.30. and, in a word, the whole family of the Ptolemies was exceedingly eminent and conspicuous above all other royal families, and among the Ptolemies, Philadelphus was the most illustrious; for all the rest put together scarcely did as many glorious and praiseworthy actions as this one king did by himself, being, as it were, the leader of the herd, and in a manner the head of all the kings. 2.31. He, then, being a sovereign of this character, and having conceived a great admiration for and love of the legislation of Moses, conceived the idea of having our laws translated into the Greek language; and immediately he sent out ambassadors to the high-priest and king of Judea, for they were the same person. 2.32. And having explained his wishes, and having requested him to pick him out a number of men, of perfect fitness for the task, who should translate the law, the high-priest, as was natural, being greatly pleased, and thinking that the king had only felt the inclination to undertake a work of such a character from having been influenced by the providence of God, considered, and with great care selected the most respectable of the Hebrews whom he had about him, who in addition to their knowledge of their national scriptures, had also been well instructed in Grecian literature, and cheerfully sent them. 2.33. And when they arrived at the king's court they were hospitably received by the king; and while they feasted, they in return feasted their entertainer with witty and virtuous conversation; for he made experiment of the wisdom of each individual among them, putting to them a succession of new and extraordinary questions; and they, since the time did not allow of their being prolix in their answers, replied with great propriety and fidelity as if they were delivering apophthegms which they had already prepared. 2.34. So when they had won his approval, they immediately began to fulfil the objects for which that honourable embassy had been sent; and considering among themselves how important the affair was, to translate laws which had been divinely given by direct inspiration, since they were not able either to take away anything, or to add anything, or to alter anything, but were bound to preserve the original form and character of the whole composition, they looked out for the most completely purified place of all the spots on the outside of the city. For the places within the walls, as being filled with all kinds of animals, were held in suspicion by them by reason of the diseases and deaths of some, and the accursed actions of those who were in health. 2.35. The island of Pharos lies in front of Alexandria, the neck of which runs out like a sort of tongue towards the city, being surrounded with water of no great depth, but chiefly with shoals and shallow water, so that the great noise and roaring from the beating of the waves is kept at a considerable distance, and so mitigated. 2.36. They judged this place to be the most suitable of all the spots in the neighbourhood for them to enjoy quiet and tranquillity in, so that they might associate with the laws alone in their minds; and there they remained, and having taken the sacred scriptures, they lifted up them and their hands also to heaven, entreating of God that they might not fail in their object. And he assented to their prayers, that the greater part, or indeed the universal race of mankind might be benefited, by using these philosophical and entirely beautiful commandments for the correction of their lives. 2.37. Therefore, being settled in a secret place, and nothing even being present with them except the elements of nature, the earth, the water, the air, and the heaven, concerning the creation of which they were going in the first place to explain the sacred account; for the account of the creation of the world is the beginning of the law; they, like men inspired, prophesied, not one saying one thing and another another, but every one of them employed the self-same nouns and verbs, as if some unseen prompter had suggested all their language to them. 2.38. And yet who is there who does not know that every language, and the Greek language above all others, is rich in a variety of words, and that it is possible to vary a sentence and to paraphrase the same idea, so as to set it forth in a great variety of manners, adapting many different forms of expression to it at different times. But this, they say, did not happen at all in the case of this translation of the law, but that, in every case, exactly corresponding Greek words were employed to translate literally the appropriate Chaldaic words, being adapted with exceeding propriety to the matters which were to be explained; 2.39. for just as I suppose the things which are proved in geometry and logic do not admit any variety of explanation, but the proposition which was set forth from the beginning remains unaltered, in like manner I conceive did these men find words precisely and literally corresponding to the things, which words were alone, or in the greatest possible degree, destined to explain with clearness and force the matters which it was desired to reveal. 2.40. And there is a very evident proof of this; for if Chaldaeans were to learn the Greek language, and if Greeks were to learn Chaldaean, and if each were to meet with those scriptures in both languages, namely, the Chaldaic and the translated version, they would admire and reverence them both as sisters, or rather as one and the same both in their facts and in their language; considering these translators not mere interpreters but hierophants and prophets to whom it had been granted it their honest and guileless minds to go along with the most pure spirit of Moses. 2.41. On which account, even to this very day, there is every year a solemn assembly held and a festival celebrated in the island of Pharos, to which not only the Jews but a great number of persons of other nations sail across, reverencing the place in which the first light of interpretation shone forth, and thanking God for that ancient piece of beneficence which was always young and fresh. 2.42. And after the prayers and the giving of thanks some of them pitched their tents on the shore, and some of them lay down without any tents in the open air on the sand of the shore, and feasted with their relations and friends, thinking the shore at that time a more beautiful abode than the furniture of the king's palace. 2.43. In this way those admirable, and incomparable, and most desirable laws were made known to all people, whether private individuals or kings, and this too at a period when the nation had not been prosperous for a long time. And it is generally the case that a cloud is thrown over the affairs of those who are not flourishing, so that but little is known of them; 2.44. and then, if they make any fresh start and begin to improve, how great is the increase of their renown and glory? I think that in that case every nation, abandoning all their own individual customs, and utterly disregarding their national laws, would change and come over to the honour of such a people only; for their laws shining in connection with, and simultaneously with, the prosperity of the nation, will obscure all others, just as the rising sun obscures the stars. 2.45. Now what has been here said is quite sufficient for the abundant praise of Moses as a lawgiver. But there is another more extensive praise which his own holy writings themselves contain, and it is to them that we must now turn for the purpose of exhibiting the virtue of him who compiled them. 2.46. Now these writings of Moses may be divided into several parts; one of which is the historical part, another is occupied with commands and prohibitions, respecting which part we will speak at some other time when we have first of all accurately examined that part which comes first in the order of our division. 2.47. Again, the historical part may be subdivided into the account of the creation of the world, and the genealogical part. And the genealogical part, or the history of the different families, may be divided into the accounts of the punishment of the wicked, and of the honours bestowed on the just; we must also explain on what account it was that he began his history of the giving of the law with these particulars, and placed the commandments and prohibitions in the second order; 2.48. for he was not like any ordinary compiler of history, studying to leave behind him records of ancient transactions as memorials to future ages for the mere sake of affording pleasure without any advantage; but he traced back the most ancient events from the beginning of the world, commencing with the creation of the universe, in order to make known two most necessary principles. First, that the same being was the father and creator of the world, and likewise the lawgiver of truth; secondly, that the man who adhered to these laws, and clung closely to a connection with and obedience to nature, would live in a manner corresponding to the arrangement of the universe with a perfect harmony and union, between his words and his actions and between his actions and his words. 2.49. Now of all other lawgivers, some the moment that they have promulgated positive commands as to what it is right to do and what it is right not to do, proceed to appoint punishments for those who transgress those laws; but others, who appear to have proceeded on a better plan, have not begun in this manner, but, having first of all built and established their city in accordance with reason, have then adapted to this city which they have built, that constitution which they have considered the best adapted and most akin to it, and have confirmed this constitution by the giving of laws. |
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20. Plutarch, Theseus, 1.3, 28.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •translation, of lxx, in letter of aristeas, process of Found in books: Honigman (2003) 79| 1.3. εἴη μὲν οὖν ἡμῖν ἐκκαθαιρόμενον λόγῳ τὸ μυθῶδες ὑπακοῦσαι καὶ λαβεῖν ἱστορίας ὄψιν, ὅπου δʼ ἂν αὐθαδῶς τοῦ πιθανοῦ περιφρονῇ καὶ μὴ δέχηται τὴν πρὸς τὸ εἰκὸς μῖξιν, εὐγνωμόνων ἀκροατῶν δεησόμεθα καὶ πρᾴως τὴν ἀρχαιολογίαν προσδεχομένων. 28.2. τῆς δὲ Ἀντιόπης ἀποθανούσης ἔγημε Φαίδραν, ἔχων υἱὸν Ἱππόλυτον ἐξ Ἀντιόπης, ὡς δὲ Πίνδαρός φησι, Δημοφῶντα. τὰς δὲ περὶ ταύτην καὶ τὸν υἱὸν αὐτοῦ δυστυχίας, ἐπεὶ μηδὲν ἀντιπίπτει πίπτει παρὰ τῶν ἱστορικῶν τοῖς τραγικοῖς, οὕτως ἔχειν θετέον ὡς ἐκεῖνοι πεποιήκασιν ἅπαντες. | |
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21. Tacitus, Histories, 4.83-4.84 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ptolemy ii, involvement in the translation of lxx •translation, of lxx, in letter of aristeas, process of •translation, of lxx, in letter of aristeas, story of •translation, of lxx, in letter of aristeas, equalled with an edition/transcription Found in books: Honigman (2003) 49, 79 | 4.83. The origin of this god has not yet been generally treated by our authors: the Egyptian priests tell the following story, that when King Ptolemy, the first of the Macedonians to put the power of Egypt on a firm foundation, was giving the new city of Alexandria walls, temples, and religious rites, there appeared to him in his sleep a vision of a young man of extraordinary beauty and of more than human stature, who warned him to send his most faithful friends to Pontus and bring his statue hither; the vision said that this act would be a happy thing for the kingdom and that the city that received the god would be great and famous: after these words the youth seemed to be carried to heaven in a blaze of fire. Ptolemy, moved by this miraculous omen, disclosed this nocturnal vision to the Egyptian priests, whose business it is to interpret such things. When they proved to know little of Pontus and foreign countries, he questioned Timotheus, an Athenian of the clan of the Eumolpidae, whom he had called from Eleusis to preside over the sacred rites, and asked him what this religion was and what the divinity meant. Timotheus learned by questioning men who had travelled to Pontus that there was a city there called Sinope, and that not far from it there was a temple of Jupiter Dis, long famous among the natives: for there sits beside the god a female figure which most call Proserpina. But Ptolemy, although prone to superstitious fears after the nature of kings, when he once more felt secure, being more eager for pleasures than religious rites, began gradually to neglect the matter and to turn his attention to other things, until the same vision, now more terrible and insistent, threatened ruin upon the king himself and his kingdom unless his orders were carried out. Then Ptolemy directed that ambassadors and gifts should be despatched to King Scydrothemis â he ruled over the people of Sinope at that time â and when the embassy was about to sail he instructed them to visit Pythian Apollo. The ambassadors found the sea favourable; and the answer of the oracle was not uncertain: Apollo bade them go on and bring back the image of his father, but leave that of his sister. 4.84. When the ambassadors reached Sinope, they delivered the gifts, requests, and messages of their king to Scydrothemis. He was all uncertainty, now fearing the god and again being terrified by the threats and opposition of his people; often he was tempted by the gifts and promises of the ambassadors. In the meantime three years passed during which Ptolemy did not lessen his zeal or his appeals; he increased the dignity of his ambassadors, the number of his ships, and the quantity of gold offered. Then a terrifying vision appeared to Scydrothemis, warning him not to hinder longer the purposes of the god: as he still hesitated, various disasters, diseases, and the evident anger of the gods, growing heavier from day to day, beset the king. He called an assembly of his people and made known to them the god's orders, the visions that had appeared to him and to Ptolemy, and the misfortunes that were multiplying upon them: the people opposed their king; they were jealous of Egypt, afraid for themselves, and so gathered about the temple of the god. At this point the tale becomes stranger, for tradition says that the god himself, voluntarily embarking on the fleet that was lying on the shore, miraculously crossed the wide stretch of sea and reached Alexandria in two days. A temple, befitting the size of the city, was erected in the quarter called Rhacotis; there had previously been on that spot an ancient shrine dedicated to Serapis and Isis. Such is the most popular account of the origin and arrival of the god. Yet I am not unaware that there are some who maintain that the god was brought from Seleucia in Syria in the reign of Ptolemy III; still others claim that the same Ptolemy introduced the god, but that the place from which he came was Memphis, once a famous city and the bulwark of ancient Egypt. Many regard the god himself as identical with Aesculapius, because he cures the sick; some as Osiris, the oldest god among these peoples; still more identify him with Jupiter as the supreme lord of all things; the majority, however, arguing from the attributes of the god that are seen on his statue or from their own conjectures, hold him to be Father Dis. |
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22. Josephus Flavius, Jewish Antiquities, 1.39 (1st cent. CE - 1st cent. CE) Tagged with subjects: •alexandria, setting of lxx translation Found in books: Salvesen et al (2020) 204 | 1.39. Euphrates also, as well as Tigris, goes down into the Red Sea. Now the name Euphrates, or Phrath, denotes either a dispersion, or a flower: by Tigris, or Diglath, is signified what is swift, with narrowness; and Geon runs through Egypt, and denotes what arises from the east, which the Greeks call Nile. |
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| 23. Josephus Flavius, Against Apion, 1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •translation, of lxx, in letter of aristeas, process of •translation, of lxx, in letter of aristeas, equalled with an edition/transcription Found in books: Honigman (2003) 60, 79 |
| 24. Pliny The Elder, Natural History, 30.2.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ptolemy ii, involvement in the translation of lxx •translation, of lxx, in history, aimed at the library •translation, of lxx, purpose of, in history Found in books: Honigman (2003) 115 |
25. Plutarch, Lycurgus, 5.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •translators, of lxx, in letter of aristeas, their number Found in books: Honigman (2003) 73| 5.7. οἷον ἕρμα τὴν τῶν γερόντων ἀρχὴν ἐν μέσῳ θεμένη καὶ ἰσορροπήσασα τὴν ἀσφαλεστάτην τάξιν ἔσχε καὶ κατάστασιν, ἀεὶ τῶν ὀκτὼ καὶ εἴκοσι γερόντων τοῖς μὲν βασιλεῦσι προστιθεμένων ὅσον ἀντιβῆναι πρὸς δημοκρατίαν, αὖθις δὲ ὑπὲρ τοῦ μὴ γενέσθαι τυραννίδα τὸν δῆμον ἀναρρωννύντων. τοσούτους δέ φησι κατασταθῆναι τοὺς γέροντας Ἀριστοτέλης, ὅτι τριάκοντα τῶν πρώτων μετὰ Λυκούργου γενομένων δύο τὴν πρᾶξιν ἐγκατέλιπον ἀποδειλιάσαντες. | 5.7. but now, by making the power of the senate a sort of ballast for the ship of state and putting her on a steady keel, it achieved the safest and the most orderly arrangement, since the twenty-eight senators always took the side of the kings when it was a question of curbing democracy, and, on the other hand, always strengthened the people to withstand the encroachments of tyranny. The number of the senators was fixed at twenty-eight because, according to Aristotle, two of the thirty original associates of Lycurgus abandoned the enterprise from lack of courage. |
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| 26. Aristobulus Milesius, Fragments, 3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •translation, of lxx, in letter of aristeas, story of Found in books: Honigman (2003) 90 |
27. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •ptolemy ii, involvement in the translation of lxx •ptolemy ii, involvement in the translation of lxx, and political hypothesis •translation, of lxx, in history, aimed at the library •translation, of lxx, purpose of, in history Found in books: Honigman (2003) 116, 117 | 197c. In full sight of the company was built another couch also for the display of the goblets and cups and all the rest of the utensils appropriate to use on the occasion; all of these were of gold and studded with gems, wonderful in their work. Now it clearly appeared to me that it would be tedious to explain the materials and styles of all these vessels; but the weight of them all, taken together in a single mass, was about ten thousand silver talents. Since we have described the pavilion and its contents, we will now give an account of the procession. It was held in the city stadium. At the head marched the 'division of the Morning Star' because the procession began at the time that star appears. |
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28. Diogenes Laertius, Lives of The Philosophers, 5.37, 5.44 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Honigman (2003) 113 | 5.37. Furthermore, he was ever ready to do a kindness and fond of discussion. Casander certainly granted him audience and Ptolemy made overtures to him. And so highly was he valued at Athens that, when Agnonides ventured to prosecute him for impiety, the prosecutor himself narrowly escaped punishment. About 2000 pupils used to attend his lectures. In a letter to Phanias the Peripatetic, among other topics, he speaks of a tribunal as follows: To get a public or even a select circle such as one desires is not easy. If an author reads his work, he must re-write it. Always to shirk revision and ignore criticism is a course which the present generation of pupils will no longer tolerate. And in this letter he has called some one pedant. 5.44. of those which change their Colours, one book.of Animals that burrow, one book.of Animals, seven books.of Pleasure according to Aristotle, one book.Another treatise on Pleasure, one book.Theses, twenty-four books.On Hot and Cold, one book.On Vertigo and Di5iness, one book.On Sweating Sickness, one book.On Affirmation and Negation, one book.Callisthenes, or On Bereavement, one book.On Fatigues, one book.On Motion, three books.On Precious Stones, one book.On Pestilences, one book.On Fainting, one book.Megarian Treatise, one book.of Melancholy, one book.On Mines, two books.On Honey, one book.Compendium on the Doctrines of Metrodorus, one book.Two books of Meteorology.On Intoxication, one book.Twenty-four books of Laws distinguished by the letters of the alphabet.Ten books of an Epitome of Laws. |
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| 29. Ammonius Hermiae, In Aristotelis Categorias Commentarius, 1, 10, 100-109, 11, 110-119, 12, 120-127, 14-17, 172-173, 177, 18, 187-189, 19, 190-199, 2, 20, 200-209, 21, 210-219, 22, 220-229, 23, 230-239, 24, 240-249, 25, 250-259, 26, 260-269, 27, 270-279, 28, 280-289, 29, 290-299, 3, 30, 300-309, 31, 310-317, 32, 322, 33-39, 4, 40-49, 5, 50-51, 6-8, 83-89, 9, 90-99, 13 (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Honigman (2003) 4, 53, 56 |
| 30. Papyri, P.Cair.Zen., 59034 Tagged with subjects: •ptolemy ii, involvement in the translation of lxx, as personal patronage Found in books: Honigman (2003) 104 |
| 31. Papyri, P.Ryl., 3.458 Tagged with subjects: •translation, of lxx, in letter of aristeas, equalled with an edition/transcription •translation, of lxx, in history, commemorative festival of •translation, of lxx, in history, date of •translation, of lxx, in history, quality of •translation, of lxx, in history, technique of Found in books: Honigman (2003) 96, 123, 124, 135 |
| 32. Papyri, P.Polit.Jud., חסר?, 9 Tagged with subjects: •nan Found in books: Honigman (2003) 109 |
33. Strabo, Geography, 11.5.4 Tagged with subjects: •translation, of lxx, in letter of aristeas, process of Found in books: Honigman (2003) 79 | 11.5.4. At any rate, the founding of cities and the giving of names to them are ascribed to the Amazons, as, for instance, Ephesus and Smyrna and Cyme and Myrine; and so are tombs and other monuments; and Themiscyra and the plains about Thermodon and the mountains that lie above them are by all writers mentioned as having belonged to the Amazons; but they say that the Amazons were driven out of these places. Only a few writers make assertions as to where they are at the present time, but their assertions are without proof and beyond belief, as in the case of Thalestria, queen of the Amazons, with whom, they say, Alexander associated in Hyrcania and had intercourse for the sake of offspring; for this assertion is not generally accepted. Indeed, of the numerous historians, those who care most for the truth do not make the assertion, nor do those who are most trustworthy mention any such thing, nor do those who tell the story agree in their statements. Cleitarchus says that Thalestria set out from the Caspian Gates and Thermodon and visited Alexander; but the distance from the Caspian country to Thermodon is more than six thousand stadia. |
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| 34. Papyri, P.Oxy Xlvi, 3285 Tagged with subjects: •ptolemy ii, involvement in the translation of lxx •ptolemy ii, involvement in the translation of lxx, and legal hypothesis •translation, of lxx, in history, aimed at the library •translation, of lxx, in history, technique of •translation, of lxx, purpose of, in history Found in books: Honigman (2003) 109, 115, 122 |
| 36. Galen, Galen Hippocr. Epidemiai Book 3), None Tagged with subjects: •translators, of lxx, in letter of aristeas, imported with the scrolls Found in books: Honigman (2003) 42 |
| 38. Papyri, Austin, 239 Tagged with subjects: •ptolemy ii, involvement in the translation of lxx, as personal patronage Found in books: Honigman (2003) 104 |
| 39. Hecataeus Abderita, Antiquitates Judaicae, 1.1 (missingth cent. CE - 4th cent. BCE) Tagged with subjects: •translation, of lxx, in history, aimed at the library •translation, of lxx, purpose of, in history Found in books: Honigman (2003) 114 |
| 40. Papyri, P.Par.Dem., None Tagged with subjects: •nan Found in books: nan nan nan |
| 41. Papyri, P.Inv. Fouad, 266 Tagged with subjects: •translation, of lxx, in history, date of •translation, of lxx, in history, quality of •translation, of lxx, in history, technique of Found in books: Honigman (2003) 96, 123, 124, 127 |
| 42. Papyri, Cpj, 1 128 Tagged with subjects: •ptolemy ii, involvement in the translation of lxx, and legal hypothesis •ptolemy ii, involvement in the translation of lxx, as personal patronage •ptolemy ii, involvement in the translation of lxx, financial aspects of •translation, of lxx, purpose of, in history •translators, of lxx, in letter of aristeas, their number Found in books: Honigman (2003) 111, 138 |
| 43. Papyri, Sm, 5.8929 Tagged with subjects: •ptolemy ii, involvement in the translation of lxx, as personal patronage Found in books: Honigman (2003) 103 |
44. Anon., Letter of Aristeas, 116 Tagged with subjects: •alexandria, setting of lxx translation Found in books: Salvesen et al (2020) 204 | 116. ince it is well watered in all directions and well protected from storms. The river Jordan, as it is called, which never runs dry, flows through the land. Originally (the country) contained not less than 60 million acres-though afterwards the neighbouring peoples made incursions against it - and 600,000 men were settled upon it in farms of a hundred acres each. The river like the Nile rises in harvest- time and irrigates a large portion of the land. Near the district belonging to the people of |
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| 46. Strabo, Apud Josephus Antiquitates Judaicae, 14.117 Tagged with subjects: •ptolemy ii, involvement in the translation of lxx, and official edition of the lxx Found in books: Honigman (2003) 131 |
