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Latin translation, with a portrait of Ptolemy II on the right. Bavarian State Library, circa 1480. The Letter of Aristeas, called so because it was a letter addressed from Aristeas of Marmora to his brother Philocrates, [5] deals primarily with the reason the Greek translation of the Hebrew Law, also called the Septuagint, was created, as well as the people and processes involved.
Henry St. John Thackeray (1869–30 June 1930) was a British biblical scholar at King's College, Cambridge, an expert on Koine Greek, Josephus and the Septuagint.. Henry Thackeray was a scholar of King's College, University of Cambridge, who is perhaps best remembered for his work on Josephus, for his Grammar of Old Testament Greek and for his translation of Friedrich Blass' Grammar of New ...
Undated and without place or printer. The book carries an interlinear Latin prose translation together with the Greek text on one page and on the opposite one a metrical Latin translation. [1] The first edition with a date is the 1486 edition by Leonicus Cretensis. 1478 [2]-1479 [3] Aesopus, Fabulae [4] [2] B. & J. A. de Honate [4] Milan [4]
This may have been the predecessor or identical to the Hellenistic fortress mentioned in the Letter of Aristeas. [2] It is unclear whether this structure was demolished under the Seleucids or during the Maccabean revolt. The Baris was rebuilt or repurposed as a fortress-residence under the Hasmoneans during the late 2nd century BCE.
The Letter of Aristeas, however, is apparently a later creation of the mid 2nd century BCE. [29] It most likely dates to the Seleucid or Hasmonean periods, nor is there any certainty that it is a genuine eyewitness account. Both 1 & 2 Maccabees and Flavius Josephus' Antiquities of the Jews tell of a building boom during Seleucid rule.
The Letter of Aristeas claims that a model codex was sent to Ptolemy by the High Priest Eleazar, who asked that it be returned after the Septuagint was completed. [19] Josephus describes the Romans taking a copy of the Law as spoil, [20] and both he and Philo claim no word of the text was ever changed from the time of Moses. [21] [22]
The first part of the story (chapters 1-21), an expansion of Genesis 41:45, describes the diffident relationship between Aseneth, the daughter of an Egyptian priest of Heliopolis, and the Hebrew patriarch Joseph; the vision of Aseneth in which she is fed honeycomb by a heavenly being; and her subsequent conversion to the god of Joseph, followed by romance, marriage, and the birth of Manasseh ...
Aristeas was supposed to have authored a poem called the Arimaspeia, giving an account of travels in the far North.There he encountered a tribe called the Issedones, who told him of still more fantastic and northerly peoples: the one-eyed Arimaspi, who battle gold-guarding griffins; and the Hyperboreans, among whom Apollo lives during the winter.