T. M. Law et al., eds., Jew and Judean: A Forum on Politics and Historiography in the Translation of Ancient Texts (Los Angeles: The Marginalia Review of Books, 2014), http://marginalia.lareviewofbooks.org/jew-judean-forum/.

T. M. Law et al., eds., Jew and Judean: A Forum on Politics and Historiography in the Translation of Ancient Texts (Los Angeles: The Marginalia Review of Books, 2014), http://marginalia.lareviewofbooks.org/jew-judean-forum/.)| false
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Ibid., 213.

Tcherikover, Fuks, and Stern, Corpus Papyrorum Judaicarum, 3:48.

Tcherikover, Fuks, and Stern, Corpus Papyrorum Judaicarum, 3:48.)| false
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Juvenal, Sat. 14.96-104: “Some who have had a father who reveres the Sabbath, worship nothing but the clouds, and the divinity of the heavens, and see no difference between eating swine’s flesh, from which their father abstained, and that of man; and in time they take to circumcision. Having been wont to flout the laws of Rome, they learn and practice and revere the Jewish law, and all that Moses committed to his secret tome, forbidding to point out the way to any not worshipping the same rites, and conducting none but the circumcised to the desired fountain.” Translation from, Juvenal and Persius: With an English Translation by G. G. Ramsay, lcl (London: Heinemann, 1940); see also, Philo, Mos.2.17; Josephus, C. Ap.2.282; Horace, Sat.1.9.68; Tertullian, Nat. 1.13. For discussion of Sabbath observance by Gentiles, see Cohen, Beginnings of Jewishness, 149; T. L. Donaldson, Judaism and the Gentiles: Jewish Patterns of Universalism (to 135 CE) (Waco: Baylor University Press, 2007), 519 (Plu. 3.166a); L. H. Feldman, Jew and Gentile in the Ancient World: Attitudes and Interactions from Alexander to Justinian (Princeton: Princeton University Press, 1996), 158-67.

Juvenal, Sat.14.96-104: “Some who have had a father who reveres the Sabbath, worship nothing but the clouds, and the divinity of the heavens, and see no difference between eating swine’s flesh, from which their father abstained, and that of man; and in time they take to circumcision. Having been wont to flout the laws of Rome, they learn and practice and revere the Jewish law, and all that Moses committed to his secret tome, forbidding to point out the way to any not worshipping the same rites, and conducting none but the circumcised to the desired fountain.” Translation from, Juvenal and Persius: With an English Translation by G. G. Ramsay, lcl (London: Heinemann, 1940); see also, Philo, Mos.2.17; Josephus, C. Ap.2.282; Horace, Sat.1.9.68; Tertullian, Nat. 1.13. For discussion of Sabbath observance by Gentiles, see Cohen, Beginnings of Jewishness, 149; T. L. Donaldson, Judaism and the Gentiles: Jewish Patterns of Universalism (to 135 CE) (Waco: Baylor University Press, 2007), 519 (Plu. 3.166a); L. H. Feldman, Jew and Gentile in the Ancient World: Attitudes and Interactions from Alexander to Justinian (Princeton: Princeton University Press, 1996), 158-67.)| false
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Tcherikover, Fuks, and Stern, Corpus Papyrorum Judaicarum, 3:51.

Tcherikover, Fuks, and Stern, Corpus Papyrorum Judaicarum, 3:51.)| false
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J. Juster, Les Juifs dans l’Empire romain: leur condition juridique, économique et sociale (Paris: Geuthner, 1914), 1:274-77; H. L. Strack and P. Billerbeck, Kommentar zum Neuen Testament aus Talmud und Midrasch (München: Beck, 1924), 2:715-23, here 715. They suggested that proselytes were called גֵּרִים and προσήλυτοι, but imagine a second formalized category called φοβούµενοι, σεβόµενοι, or יִרְאֵי שָׁמַיִם; Also J. Bernays, “Die Gottesfürchtigen bei Juvenal,” in Commentationes philologae in honorem Theodori Mommseni scripservnt amici: Adiecta est tabvla, ed. C. Morel et al. (Berlin: Weidmann, 1877), 563-69. He explores meteuentesas a part of the same phenomenon in Juvenal’s description of a young man’s full conversion whose Gentile father only observed the Sabbath and abstained from pork (for text of Juvenal, see note 18 above).

J. Juster, Les Juifs dans l’Empire romain: leur condition juridique, économique et sociale (Paris: Geuthner, 1914), 1:274-77; H. L. Strack and P. Billerbeck, Kommentar zum Neuen Testament aus Talmud und Midrasch (München: Beck, 1924), 2:715-23, here 715. They suggested that proselytes were called גֵּרִים and προσήλυτοι, but imagine a second formalized category called φοβούµενοι, σεβόµενοι, or יִרְאֵי שָׁמַיִם; Also J. Bernays, “Die Gottesfürchtigen bei Juvenal,” in Commentationes philologae in honorem Theodori Mommseni scripservnt amici: Adiecta est tabvla, ed. C. Morel et al. (Berlin: Weidmann, 1877), 563-69. He explores meteuentesas a part of the same phenomenon in Juvenal’s description of a young man’s full conversion whose Gentile father only observed the Sabbath and abstained from pork (for text of Juvenal, see note 18 above).)| false
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A. T. Kraabel, “The Disappearance of the ‘God-Fearers,’ ” Numen 28 (1981): 113-26, here 113; T. Finn, “The God-Fearers Reconsidered,” cbq 47 (1985): 75-84; Kraabel, “Greeks, Jews, and Lutherans in the Middle Half of Acts,” htr 79 (1986): 147-57.

A. T. Kraabel, “The Disappearance of the ‘God-Fearers,’ ” Numen 28 (1981): 113-26, here 113; T. Finn, “The God-Fearers Reconsidered,” cbq 47 (1985): 75-84; Kraabel, “Greeks, Jews, and Lutherans in the Middle Half of Acts,” htr 79 (1986): 147-57.)| false
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K. Lake, “Proselytes and God-Fearers,” in The Beginnings of Christianity, Vol. 1: The Acts of the Apostles, ed. F. Foakes Jackson and K. Lake (London: Macmillan, 1933), 74-96; L. H. Feldman, “Jewish ‘Sympathizers’ in Classical Literature and Inscriptions,” tapa 81 (1950): 200-208. Both of these authors rejected God-fearers as a universal category of semi-proselytes, although acknowledging that the synagogues attracted attention from some Gentiles who did not convert; see also Ralph Marcus, “The Sebomenoi in Josephus,” jss 14 (1952): 247-50, who challenges the claim, esp. by Feldman, that in Josephus’ phrase, πάντων τῶν κατὰ τὴν οἰκουµένην Ἰουδαίων καὶ σεβοµένων τὸν θεὸν ἔτι δὲ καὶ τῶν ἀπὸ τῆς Ἀσίας καὶ τῆς Εὐρώπης (Ant.14.7.2), the absence of a second article before σεβοµένων indicates that it refers to a separate class of people.

K. Lake, “Proselytes and God-Fearers,” in The Beginnings of Christianity, Vol. 1: The Acts of the Apostles, ed. F. Foakes Jackson and K. Lake (London: Macmillan, 1933), 74-96; L. H. Feldman, “Jewish ‘Sympathizers’ in Classical Literature and Inscriptions,” tapa 81 (1950): 200-208. Both of these authors rejected God-fearers as a universal category of semi-proselytes, although acknowledging that the synagogues attracted attention from some Gentiles who did not convert; see also Ralph Marcus, “The Sebomenoi in Josephus,” jss 14 (1952): 247-50, who challenges the claim, esp. by Feldman, that in Josephus’ phrase, πάντων τῶν κατὰ τὴν οἰκουµένην Ἰουδαίων καὶ σεβοµένων τὸν θεὸν ἔτι δὲ καὶ τῶν ἀπὸ τῆς Ἀσίας καὶ τῆς Εὐρώπης (Ant.14.7.2), the absence of a second article before σεβοµένων indicates that it refers to a separate class of people.)| false
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Tcherikover, Fuks, and Stern, Corpus Papyrorum Judaicarum, 3:45.

Tcherikover, Fuks, and Stern, Corpus Papyrorum Judaicarum, 3:45.)| false
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Tcherikover, Fuks, and Stern, Corpus Papyrorum Judaicarum, 3:52-53.

Tcherikover, Fuks, and Stern, Corpus Papyrorum Judaicarum, 3:52-53.)| false
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Youtie, “Sambathis,” 217.

Youtie, “Sambathis,” 217.)| false
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Tcherikover, Fuks, and Stern, Corpus Papyrorum Judaicarum, 3:47.

Tcherikover, Fuks, and Stern, Corpus Papyrorum Judaicarum, 3:47.)| false
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Tcherikover, Fuks, and Stern, Corpus Papyrorum Judaicarum, 3:44-45.

Tcherikover, Fuks, and Stern, Corpus Papyrorum Judaicarum, 3:44-45.)| false
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W. Clarysse, “Jews in Trikomia,” in Proceedings of the 20th International Congress of Papyrologists, Copenhagen, 23-29 August, 1992, ed. A. Bülow-Jacobsen (Copenhagen: Museum Tusculanum Press, 1994), 199-200.

W. Clarysse, “Jews in Trikomia,” in Proceedings of the 20th International Congress of Papyrologists, Copenhagen, 23-29 August, 1992, ed. A. Bülow-Jacobsen (Copenhagen: Museum Tusculanum Press, 1994), 199-200.)| false
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S. Honigman, “The Birth of a Diaspora: The Emergence of a Jewish Self-Definition in Ptolemaic Egypt in the Light of Onomastics,” in Diasporas in Antiquity, ed. S. J. D. Cohen and E. S. Frerichs, bjs 288 (Atlanta: Scholars Press, 1993), 123-25.

S. Honigman, “The Birth of a Diaspora: The Emergence of a Jewish Self-Definition in Ptolemaic Egypt in the Light of Onomastics,” in Diasporas in Antiquity, ed. S. J. D. Cohen and E. S. Frerichs, bjs 288 (Atlanta: Scholars Press, 1993), 123-25.)| false
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Tcherikover, Fuks, and Stern, Corpus Papyrorum Judaicarum, 3:43.

Tcherikover, Fuks, and Stern, Corpus Papyrorum Judaicarum, 3:43.)| false
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Frey, Corpus inscriptionum Judaicarum, 1:242; Tcherikover, Fuks, and Stern, Corpus Papyrorum Judaicarum, 3:45, n. 4.

Frey, Corpus inscriptionum Judaicarum, 1:242; Tcherikover, Fuks, and Stern, Corpus Papyrorum Judaicarum, 3:45, n. 4.)| false
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Tcherikover, Fuks, and Stern, Corpus Papyrorum Judaicarum, 3:43; C. C. Edgar, Graeco-Egyptian Coffins: Masks and Portraits (Cairo: Institut français d’archéologie orientale, 1905), 13 (no. 33126). For an example of a Judaean practicing mummification, see IEgJud 133.

Tcherikover, Fuks, and Stern, Corpus Papyrorum Judaicarum, 3:43; C. C. Edgar, Graeco-Egyptian Coffins: Masks and Portraits (Cairo: Institut français d’archéologie orientale, 1905), 13 (no. 33126). For an example of a Judaean practicing mummification, see IEgJud 133.)| false
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Tcherikover, Fuks, and Stern, Corpus Papyrorum Judaicarum, 3:45.

Tcherikover, Fuks, and Stern, Corpus Papyrorum Judaicarum, 3:45.)| false
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W. Clarysse, “Greeks and Egyptians in the Ptolemaic Army and Administration,” Aegyptus 65 (1985): 57-66; M. H. Williams, Jews in a Graeco-Roman Environment, wunt 312 (Tübingen: Mohr Siebeck, 2013), 317-31; cf. G. H. R. Horsley, “Name Change as an Indication of Religious Conversion in Antiquity,” Numen 34 (1987): 1-17.

W. Clarysse, “Greeks and Egyptians in the Ptolemaic Army and Administration,” Aegyptus 65 (1985): 57-66; M. H. Williams, Jews in a Graeco-Roman Environment, wunt 312 (Tübingen: Mohr Siebeck, 2013), 317-31; cf. G. H. R. Horsley, “Name Change as an Indication of Religious Conversion in Antiquity,” Numen 34 (1987): 1-17.)| false
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Tcherikover, Fuks, and Stern, Corpus Papyrorum Judaicarum, 3:44; see also, M. H. Williams, “Jewish Festal Names in Antiquity—A Neglected Area of Onomastic Research,” jsj 36 (2005): 21-40, esp. 30.

Tcherikover, Fuks, and Stern, Corpus Papyrorum Judaicarum, 3:44; see also, M. H. Williams, “Jewish Festal Names in Antiquity—A Neglected Area of Onomastic Research,” jsj 36 (2005): 21-40, esp. 30.)| false
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Ibid., 193; cpj 186 (July 30, 89 ce); 195 (Sept. 27, 100 ce); 200 (Oct. 5, 104 ce); 206 (Aug. 21, 106 ce); etc.

Tcherikover, Fuks, and Stern, Corpus Papyrorum Judaicarum, 3:52-53.

Tcherikover, Fuks, and Stern, Corpus Papyrorum Judaicarum, 3:52-53.)| false
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Williams, Jews in a Graeco-Roman Environment, 331. Note that she does not consider by-names to be a very common practice among Egyptian Jews.

Williams, Jews in a Graeco-Roman Environment, 331. Note that she does not consider by-names to be a very common practice among Egyptian Jews.)| false
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Feldman, Jew and Gentile in the Ancient World, 360-61.

Feldman, Jew and Gentile in the Ancient World, 360-61.)| false
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M. Depauw, “Do Mothers Matter? The Emergence of Metronymics in Early Roman Egypt,” in The Language of the Papyri, ed. T. V. Evans and D. D. Obbink (Oxford: Oxford University Press, 2010), 120-39.

M. Depauw, “Do Mothers Matter? The Emergence of Metronymics in Early Roman Egypt,” in The Language of the Papyri, ed. T. V. Evans and D. D. Obbink (Oxford: Oxford University Press, 2010), 120-39.)| false
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J. Z. Smith, “Fences and Neighbors: Some Contours of Early Judaism,” in Imagining Religion: From Babylon to Jonestown (Chicago: University of Chicago Press, 1982), 1-18. The importance of categorization is seen elsewhere in Smith’s work through creating frameworks which enable comparison, see for example, Drudgery Divine: On the Comparison of Early Christianities and the Religions of Late Antiquity (London: School of Oriental and African Studies, 1990), 85-96.

J. Z. Smith, “Fences and Neighbors: Some Contours of Early Judaism,” in Imagining Religion: From Babylon to Jonestown (Chicago: University of Chicago Press, 1982), 1-18. The importance of categorization is seen elsewhere in Smith’s work through creating frameworks which enable comparison, see for example, Drudgery Divine: On the Comparison of Early Christianities and the Religions of Late Antiquity (London: School of Oriental and African Studies, 1990), 85-96.)| false
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J. M. G. Barclay, “Introduction: Diaspora Negotiations,” in Negotiating Diaspora: Jewish Strategies in the Roman Empire, ed. Barclay, lsts 45 (London: T&T Clark, 2004), 1-7, esp. 2-3.

J. M. G. Barclay, “Introduction: Diaspora Negotiations,” in Negotiating Diaspora: Jewish Strategies in the Roman Empire, ed. Barclay, lsts 45 (London: T&T Clark, 2004), 1-7, esp. 2-3.)| false
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