C. B. Welles, “The Inscriptions,” in Gerasa: City of the Decapolis, ed. C. H. Kraeling (New Haven: American Schools of Oriental Research, 1938), 360-65.

C. B. Welles, “The Inscriptions,” in Gerasa: City of the Decapolis, ed. C. H. Kraeling (New Haven: American Schools of Oriental Research, 1938), 360-65.)| false
• Search Google Scholar
• Export Citation

P. Gorissen, “Litterae Lunatae,” AncSoc 9 (1978): 149-62.

P. Gorissen, “Litterae Lunatae,” AncSoc 9 (1978): 149-62.)| false
• Search Google Scholar
• Export Citation

Elm, Virgins of God, 68.

Elm, Virgins of God, 68.)| false
• Search Google Scholar
• Export Citation

Kraemer, “On the Meaning of the Term ‘Jew’ in Greco-Roman Inscriptions,” 35-53; van der Horst, Ancient Jewish Epitaphs, 68-71 provides a useful review of Kraemer’s work.

Kraemer, “On the Meaning of the Term ‘Jew’ in Greco-Roman Inscriptions,” 35-53; van der Horst, Ancient Jewish Epitaphs, 68-71 provides a useful review of Kraemer’s work.)| false
• Search Google Scholar
• Export Citation

Kraemer, “On the Meaning of the Term ‘Jew’ in Greco-Roman Inscriptions,” 35-48; cf. H. Solin, “Juden und Syrer im westlichen Teil der römischen Welt. Eine ethnisch-demographische Studie mit besonderer Berücksichtigung der sprachlichen Zustände,” anrw ii 29.2 (1983): 687-789, esp. 647-51, notes that the term is used most often in inscriptions to denote membership in a Jewish religious community and rarely denotes ethnic or geographic origin. On this front van der Horst, Ancient Jewish Epitaphs, 70 suggests that the epithet “Hebrew” (Ἑβραῖος/Hebraeus) is most often used as an “ethno-geographical designation.”

Kraemer, “On the Meaning of the Term ‘Jew’ in Greco-Roman Inscriptions,” 35-48; cf. H. Solin, “Juden und Syrer im westlichen Teil der römischen Welt. Eine ethnisch-demographische Studie mit besonderer Berücksichtigung der sprachlichen Zustände,” anrw ii 29.2 (1983): 687-789, esp. 647-51, notes that the term is used most often in inscriptions to denote membership in a Jewish religious community and rarely denotes ethnic or geographic origin. On this front van der Horst, Ancient Jewish Epitaphs, 70 suggests that the epithet “Hebrew” (Ἑβραῖος/Hebraeus) is most often used as an “ethno-geographical designation.”)| false
• Search Google Scholar
• Export Citation

Swiderek, “Two Michigan Papyri,” 137.

Swiderek, “Two Michigan Papyri,” 137.)| false
• Search Google Scholar
• Export Citation

Ben-Zvi, “A Graeco-Samaritan Inscription from Lydda,” 18-20; Z. Safrai, “Samaritan Synagogues in the Roman Byzantine Period,” Cathedra 4 (1977): 84-112 [Hebrew], esp. 86 n. 15; R. Pummer, “Samaritan Material Remains,” in The Samaritans, ed. A. D. Crown (Tübingen: Mohr Siebeck, 1989), 154; Tal Ilan, Lexicon of Jewish Names in Late Antiquity, Part II: Palestine 200-650 (Tübingen: Mohr Siebeck, 2008), 140. Schwabe also contested that the title “guardian of orphans” (φροντιστοῦ ὀρφανῶν) was exclusively Jewish; however, there is nothing explicitly Jewish about this title. The Greek phrase φροντιστὴς ὀρφανῶν (vel sim) does not appear in the lxx or anywhere else for that matter; the most common identification for a “guardian of orphans” of sorts is ἐπίτροπος ὀρφανῶν that is widely attested (esp. Plato, Leg. 926E-928C). That there is nothing distinctly Jewish about φροντιστὴς ὀρφανῶν, see Ilan, Lexicon of Jewish Names in Late Antiquity, Part II, 17-18.

Ben-Zvi, “A Graeco-Samaritan Inscription from Lydda,” 18-20; Z. Safrai, “Samaritan Synagogues in the Roman Byzantine Period,” Cathedra 4 (1977): 84-112 [Hebrew], esp. 86 n. 15; R. Pummer, “Samaritan Material Remains,” in The Samaritans, ed. A. D. Crown (Tübingen: Mohr Siebeck, 1989), 154; Tal Ilan, Lexicon of Jewish Names in Late Antiquity, Part II: Palestine 200-650 (Tübingen: Mohr Siebeck, 2008), 140. Schwabe also contested that the title “guardian of orphans” (φροντιστοῦ ὀρφανῶν) was exclusively Jewish; however, there is nothing explicitly Jewish about this title. The Greek phrase φροντιστὴς ὀρφανῶν (vel sim) does not appear in the lxx or anywhere else for that matter; the most common identification for a “guardian of orphans” of sorts is ἐπίτροπος ὀρφανῶν that is widely attested (esp. Plato, Leg. 926E-928C). That there is nothing distinctly Jewish about φροντιστὴς ὀρφανῶν, see Ilan, Lexicon of Jewish Names in Late Antiquity, Part II, 17-18.)| false
• Search Google Scholar
• Export Citation

Clement, Paed. 3.4.30 briefly mentions the orphans of Alexandria and how they were largely ignored by the rich and prosperous much to the shame of the city. While this is mere speculation it may be wondered if Helene’s charity towards orphans could be connected to the aftermath of the Jewish Revolt of 115-117 ce that devastated the Jewish community in Egypt and doubtless left many Jewish orphans. If such were the case the inscription would likely have to be dated to the earlier part of the possible chronological limits (i.e., second century ce).

Clement, Paed. 3.4.30 briefly mentions the orphans of Alexandria and how they were largely ignored by the rich and prosperous much to the shame of the city. While this is mere speculation it may be wondered if Helene’s charity towards orphans could be connected to the aftermath of the Jewish Revolt of 115-117 ce that devastated the Jewish community in Egypt and doubtless left many Jewish orphans. If such were the case the inscription would likely have to be dated to the earlier part of the possible chronological limits (i.e., second century ce).)| false
• Search Google Scholar
• Export Citation