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Lawrence H. Schiffman, Texts and Traditions, Ktav, Hoboken 1998, p.211-218.
The Letter of Aristeas is an ancient source which details the process by which the Torah was translated into Greek, producing the version known as the Septuagint. Aristeas must have been composed by an Alexandrinian Jew, between 170 and 100 B.C.E.
(1) A trustworthy narrative has been compiled, Philocrates, 120 of the meeting which we
had with Eleazar, high priest of the Jews, arising out of your attaching great importance
to hearing a personal account of our mission, its content and purpose….
(9) On his appointment as keeper of the king’s library, Demetrius of Phalerum 121
undertook many different negotiations aimed at collecting, if possible, all the books in the
world. By purchase and translation he brought to a successful conclusion, as far as lay in
his power, the king’s plan. (10) We were present when the question was put to him,
“How many thousand books are there (in the royal library)?” His reply was, “Over two
hundred thousand, O King. I shall take urgent steps to increase in a short time the total to
five hundred thousand. Information has reached me that the law books of the Jews are
worth translation and inclusion in your royal library.”
(11) “What is there to prevent you from doing this?” he said. “Everything for your needs
has been put at your disposal.” Demetrius replied, “Translation is needed. They use
letters characteristic of the language of the Jews, just as Egyptians use the formation of
their letters in accordance with their own language. The Jews are supposed to use Syrian
language, but this is not so, for it is another form (of language).”
The king, in answer to each point, gave orders that a letter be written to the high priest
of the Jews that the aforementioned project might be carried out….
(28) When this had been completed, he commanded Demetrius to report on the copying
of the Jewish books. All measures were taken by these kings 122 by means of edicts and in
complete safety, with no trace of negligence or carelessness. For this reason I have set
down the copies of the report and of the letters, as well as the number of those returned
and the state of each, because each of them was outstanding in magnificence and skill.
(29) The copy of the memorandum is as follows: “To the great king from Demetrius.
Your command, O King, concerned the collection of missing volumes needed to
complete the library, and of items which accidentally fell short of the requisite condition.
I gave highest priority and attention to these matters, and now make the following further
report: (30) Scrolls of the Law of the Jews, together with a few others, are missing (from
the library), for these (works) are written in Hebrew characters and language. But they
have been transcribed somewhat carelessly and not as they should be, according to the
report of the experts because they have not received royal patronage. (31) These (books)
also must be in your library in an accurate version, because this legislation, as could be
expected from its divine nature, is very philosophical and genuine. Writers therefore and
poets and the whole army of historians have been reluctant to refer to the aforementioned
books, and to the men past (and present) who featured largely in them, because the
consideration of them is sacred and hallowed, as Hecateus of Abdera says. 123 (32) If you
approve, O King, a letter shall be written to the high priest at Jerusalem, asking him to
dispatch men of the most exemplary lives and mature experience, skilled in matters
pertaining to their Law, six in number from each tribe, in order that after the examination
of the text agreed by the majority, and the achievement of accuracy in the translation, we
may produce an outstanding version in a manner worthy both ofthe contents and of your
purpose. Farewell always.”
(33) On receiving this report, the king ordered a letter to be written to Eleazar regarding
these matters, announcing also the actual release of the prisoners. 124 He made them a gift
also for the provision of cups and goblets and a table and libation vessels weighing fifty
talents of gold, seventy talents of silver, and a goodly number of (precious) stones—he
commanded the treasurers to allow the craftsmen to select whatever they might prefer—
and of currency for sacrifices and other requirements one hundred talents. (34) We will
show you details of the provisions after we have given the copies of the letters.
The letter of the king was of the following pattern. (35) “King Ptolemy to Eleazar the
high priest, hearty greetings. It is a fact that a large number of the Jews settled in our
country after being uprooted from Jerusalem by the Persians during the time of their
ascendancy, 125 and also came with our father into Egypt as prisoners. 126 (36) He put many
of them into the military forces on generous pay, and in the same way. Having judged the
veterans to be trustworthy, he set up establishments which he handed over to them, to
prevent the Egyptian people from feeling any apprehension on their account. Having now
inherited the throne, we adopt a more liberal attitude to all our subjects, and more
especially to your citizens.
(37) We have freed more than a hundred thousand prisoners, paying to their captors the
price in silver proportionate to their rank. We also make amends for any damage caused
by mob violence. We decided to do this as a religious obligation, making of it a thank
offering to the Most High God, who has preserved the kingdom for us in peace and
highest renown throughout the whole world. Those at the peak of their youth we have
appointed to the army, and those who are able to be at our court, being worthy of
confidence in our household, we have put in charge of (some) ministries. (38) It is our
wish to grant favors to them and to all the Jews throughout the world, including future
generations. 127 We have accordingly decided that your Law shall be translated into Greek
letters fromwhat you call the Hebrew letters, in order that they too should take their
place with us in our library with the other royal books. (39) You will therefore act well,
and in a manner worthy of our zeal, by selecting elders of exemplary lives, with
experience of the Law and ability to translate it, six from each tribe, so that an agreed
version may be found from the large majority, in view of the great importance of the
matters under consideration. We believe that the completion of this project will win (us)
high reputation. (40) We have dispatched on this business Andreas of the chief
bodyguards and Aristeas, 128 men held in high esteem by you, to confer with you; they
bring with them first fruits of offerings for the Temple and one hundred talents of silver
for sacrifices and the other requirements. Write to us on any matters you wish, and your
requests will be gratified; you will be performing also an act worthy of friendship for
what you choose will be carried out with all dispatch. Farewell.”
(41) In reply to this letter Eleazar wrote in acceptance as follows: “Eleazar the high
priest to King Ptolemy, dear friend, greeting. Good health to you and to Queen Arsinoe,
your sister, 129 and to your children; if that is so, it would be well, and as we wish. We too
are in good health. (42) On receipt of your letter we rejoiced greatly because of your
purpose and noble plan; we therefore collected together the whole multitude and read it to
them, that they might know your piety toward our God. We also showed them the vessels
which you sent, twenty of silver and thirty of gold, five cups, and a table for offering, and
for the performance of the sacrifices and the furnishing of the Temple requirements one
hundred talents of silver, (43) brought by two men highly esteemed by you, Andreas and
Aristeas, gentlemen of integrity, outstanding in education, worthy in every respect of
your conduct and justice….
(45)…The whole multitude made supplication that it should come to pass for you
entirely as you desire, and that God the ruler of all should preserve your kingdom in
peace and glory, and that the translation of the sacred Law should come to pass in a
manner expedient to you and in safety. (46) In the presence of the whole assembly we
selected elders, honorable men and true, six from each tribe, whom we have sent with the
Law in their possession. It will be a noble deed, O righteous King, if you command that
once the translation of the books is complete these men be restored to us again in safety.
Farewell….”
Eleazar offered sacrifice, selected the men, and made ready an abundance of gifts for the
king. He then sent us forth on our journey with a large escort. (173) When we reached
Alexandria, news of our arrival was given to the king. Andreas and I were introduced to
the court, we paid our warm respects to the king, and presented the letters from Eleazar.
(174) The king was anxious to meet the members of the deputation, so he gave orders to
dismiss all the other court officials, and to summon these delegates. (175) The
unprecedented nature of this step was very clear to all, because it was an established
procedure that important bona fide visitors should be granted an audience with the king
only four days after arrival, while representatives of kings or important cities are rarely
admitted to the court within thirty days. However, he deemed the present arrivals to be
deserving of greater honor, having regard to the preeminence of him who had sent them.
So he dismissed all the officials whom he considered superfluous and remained walking
among the delegates until he had greeted the whole delegation. (176) So they arrived with
the gifts which had been sent at their hands and with the fine skins on which the Law had
been written in letters of gold in Jewish characters; the parchment had been excellently
worked, and the joining together of the letters 130 was imperceptible. When the king saw
the delegates, he proceeded to ask questions about the books, (177) and when they had
shown what had been covered and unrolled the parchments, he paused for a long time,
did obeisance about seven times, and said, “I offer to you my thanks, gentlemen, and to
him who sent you even more, and most of all to the God whose oracles these are.” (178)
They all, visitors and the court present alike, said together and with one voice, “It is well,
O King.” At this the king was moved to tears, so deeply was he filled with joy….
(179) The king commanded the parcels to be returned in order, 131 and then immediately
greeted the delegates with these words: “It is (meet and) right, O men of God, first to
render homage to the documents for the sake of which I have sent for you, and after that
to extend to you the right hand of greeting. This explains my first action. (180) I regard
this day of your arrival as of great importance, and it shall be specially marked year by
year throughout the time of our life, for by a happy chance it coincides with our victory at
sea against Antigonus. 132 It will therefore be my wish to dine with you this day.” (181)
Everything of which you partake,” he said, “will be served in compliance with your
habits; 133 it will be served to me as well as to you.” They expressed their pleasure and the
king ordered the finest apartments to be given them near the citadel, and the preparations
for the banquet to be made.
(182) The chief steward Nicanor summoned Dorotheus, who was appointed in charge of
these matters, and bade him complete preparations for each guest…. (184) When they
had taken their places, he ordered Dorotheus to carry everything out in accordance with
the customs practiced by all his visitors from Judea. So Dorotheus passed over the sacred
heralds, the sacrificial ministers and the rest, whose habitual role was to offer the prayers.
Instead, he invited Eleazar, “the oldest of the priests, our guests,” to offer a prayer. He
stood and spoke these memorable words: (185) “May the almighty God fill you, O King,
with all the blessings which he has created and may he grant you, your wife, and
children, and those of the same mind to enjoy all blessings without end all the days of
your life.” (186) At these words from this man thunderous applause broke out with cries
and rapturous joy, lasting a long time. Then they straightway turned to the enjoyment
provided by the foods which had been made ready, all the service being carried out
through the organization of Dorotheus, including the royal pages and the king’s honored
guests….
(301) Three days afterward, Demetrius took the men with him, traversed the mile-long
jetty into the sea toward the island, crossed the bridge, and went in the direction of the
north. There he assembled them in a house which had been duly furnished near the
shore—a magnificent building in a very quiet situation—and invited the men to carry out
the work of translation, all that they would require being handsomely provided. (302)
They set to completing their several tasks, reaching agreement among themselves on each
by comparing versions.The result of their agreement thus was made into a fair copy by
Demetrius. (303) The business of their meeting occupied them until the ninth hour, 134
after which they were free for bodily rest and relaxation, everything which they desired
being furnished on a lavish scale. (304) Apart from all this, Dorotheus also provided for
them all that was prepared for the king—this was the order which he had received from
the king. At the first hour of the day they attended the court daily, and after offering
salutations to the king, retired to their own quarters.
(305) Following the custom of all the Jews, they washed their hands in the sea in the
course of their prayers to God, and then proceeded to the reading and explication of each
point. (306) I asked this question: “What is their purpose in washing their hands while
saying their prayers?” They explained that it is evidence that they have done no evil, for
all activity takes place by means of righteousness and truth. (307) In this way, as we said
previously, each day they assembled in their quarters, which were pleasantly situated for
quiet and light, and proceeded to fulfill their prescribed task. The outcome was such that
in seventy-two days the business of translation was completed, just as if such a result was
achieved by some deliberate design.
(308) When it was completed, Demetrius assembled the company of the Jews in the
place where the task of the translation had been finished, and read it to all, in the presence
of the translators, who received a great ovation from the crowded audience for being
responsible for great blessings. (309) Likewise also they gave an ovation to Demetrius
and asked him, now that he had transcribed the whole Law, to give a copy to their
leaders. (310) As the books were read, the priests stood up, with the elders from among
the translators and from the representatives of the “Community,” 135 and with the leaders
of the people, and said, “Since this version has been made rightly and reverently, and in
every respect accurately, it is good that this should remain exactly so, and that there
should be no revision.” (311) There was general approval of what they said, and they
commanded that a curse should be laid, as was their custom, on anyone who should alter
the version by any addition or change to any part of the written text, or any deletion
either. This was a good step taken, to insure that the words were preserved completely
and permanently in perpetuity.
When the king received messages about these events, he rejoiced greatly, because it
seemed that the purpose which he shared had been safely accomplished. All of the
version was read by him, and he marveled profoundly at the genius of the lawgiver….
(317) When the king had received, as I previously mentioned, Demetrius’ account on
these matters, he bowed and gave orders for great care to be taken of the books and for
their hallowed preservation. (318) He invited the translators to visit him often after their
return to Judea. It was, he said, only fair for their departure to take place, but when they
returned he would, as was right, treat them as friends, and they would receive the most
liberal hospitality at his hands. (319) He ordered preparations to be made for their
departure, and treated the men magnificently, presenting to each one three robes of the
finest materials, two talents of gold, a cup worth a talent, and complete furnishing for a
dining room. (320) He also sent to Eleazar, along with their luggage, ten silver-footed
couches, with all accessories to go with them, a cup worth thirty talents, ten robes, purple
cloth, a magnificent crown, one hundred lengths of finest linen, vessels, bowls, and two
golden goblets for a dedication.
119. Trans. R J. H. Shutt, in The Old Testament Pseudepigrapha, ed. J.H. Charlesworth (Garden City,
N.Y.: Doubleday, 1985), vol. 2, pp. 12-34.
120. The brother of the author to whom the letter is addressed.
121. Demetrius of Phalerum served Ptolemy I Soter and died c. 283 B.C.E. He could not, therefore have
served Ptolemy II Philopater (283-246 B.C.E.) who is credited with arranging the translation of the Torah
into Greek.
122. Referring to the Ptolemaic kings of Egypt.
123. Probably a reference to his lost “History of Egypt” which must have contained extensive material on
the Jews. Hecateus was a contemporary of Alexander the Great and Ptolemy I. (Cf. above text 4.3.1.)
124. No doubt a reference to Jewish prisoners.
125. Referring to the Jewish military units established by the Persians after their ascendancy in 540 B.C.E.
126. As a result of the military campaigns of Ptolemy I Soter (ruled 323-283 B.C.E.) in Judea.
127. The author no doubt exaggerates the status of the Jews and the concern of Ptolemy for them.
128. The purported author of the text.
129. Arsinoe married her brother, Ptolemy II Philadelphus, in ca. 278 B.C.E. Such marriages were normal
among Egyptian royalty.
130. Most probably a reference to the stitching together of the sheets of parchment.
131. The scrolls were again placed in their wrappings.
132. Actua1ly, Ptolemy II Philadelphus was defeated by Antigonus Gonatas, king of Macedonia (ruled ca.
277-239 B.C.E.) at the naval battle of Cos (ca. 254 B.C.E.).
133. It will be prepared according to Jewish dietary laws.
134. 3:00 pm.
135. The Jewish community.