By Louis H. Feldman, Meyer Reinhold
This booklet contains the main finished insurance to be had of resources within the zone of anti-Semitism and (what is mostly extra missed) philo-Semitism. It coordinates literacy, epigraphical, papyrological, and numismatic proof.
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Extra resources for Jewish Life and Thought among Greeks and Romans: Primary Readings
Example text
Among these (he says) was Ezechias, a chief priest of the Jews, a man of about sixty-six years of age, highly esteemed by his countrymen, intellectual, and moreover an able speaker and unsurpassed as a man of business. Yet (he adds) the total number of Jewish priests who receive a tithe of the revenue and administer public affairs is about fifteen hundred/ Reverting to Ezechias, he says: 'This man, after obtaining this honor and having been closely in touch with us, assembled some of his friends and read The Greeks Discover the Jews 11 to them his whole scroll, in which was written the story of their settlement and the constitution of the state/ In another passage Hecataeus mentions our regard for our laws, and how we deliberately choose and hold it a point of honor to endure anything rather than transgress them.
Albertus F. J. Klijn, "The Letter of Aristeas and the Greek Translation of the Pentateuch in Egypt," NTS 11 (1964), 154-8. Sidney Jellicoe, "The Occasion and Purpose of the Letter of Aristeas: A Reexamination," NTS 12 (1966), 144-50. Sidney Jellicoe, "Septuagint Origins: The Letter of Aristeas," in his The Septuagint and Modern Study (1968), 29-58. George E. Howard, "The Letter of Aristeas and Diaspora Judaism," JTS 22 (1971), 337-48. Harry M. Orlinsky, "The Septuagint as Holy Writ and the Philosophy of the Translators," HUCA 46 (1975), 89-114.
Naomi Cohen, "The Names of the Translators in the Letter of Aristeas: A Study in the Dynamics of Cultural Transition," JSJ15 (1984), 32-64. Schiirer, vol. 3 (1986), 677-87. According to tradition, King Ptolemy II Philadelphus of Egypt, about the year 270 BCE, decided to have the Torah (Pentateuch) translated into Greek and to add it to his new library in Alexandria. A more likely or a least an additional reason for the translation was the need of the Jewish community for such a translation, since there is good reason to believe that the children and grand-children of the founders of the community no longer understood the Pentateuch in the original or in an Aramaic paraphrase.