judaism_and_rome 2026-07-22T01:33:05+02:00 1 236 Inscription https://heurist.huma-num.fr/heurist/?recID=236&db=judaism_and_rome 2022-08-16 23:18:41 2025-07-22 16:56:40 public The Jews, Proselytes and God-fearers of Aphrodisias Pillar block with faces smoothed and inscribed with two different hands. Damage on the top and bottom of the stone. Two holes on face a. Letter forms can appear without guide-lines and designed freehand. Some lines were erased. 0300 0300 0500 0500 4533 2031 01a4b613d58f87ce7b7a9ca1ab4664cd6a210cf2 god-fearers_aphrodisias_2.jpg image/jpeg 407 2022-08-12 11:54:20 The Jews, Proselytes and God-fearers of Aphrodisias, 4533, god-fearers_aphrodisias_2.jpg (407.73 KB)) https://heurist.huma-num.fr/heurist/?db=judaism_and_rome&file=01a4b613d58f87ce7b7a9ca1ab4664cd6a210cf2 2032 5d6a50c57c4ffdd326140d3aa1ea0eef1377ea25 god-fearers_aphrodisias_3.jpg image/jpeg 447 2022-08-12 11:54:20 The Jews, Proselytes and God-fearers of Aphrodisias, 4533, god-fearers_aphrodisias_3.jpg (447.16 KB)) https://heurist.huma-num.fr/heurist/?db=judaism_and_rome&file=5d6a50c57c4ffdd326140d3aa1ea0eef1377ea25 2030 1b50d3a7118895df4ab1a6f340c43353373d4095 god-fearers_aphrodisias_1.jpg image/jpeg 937 2022-08-12 11:54:19 The Jews, Proselytes and God-fearers of Aphrodisias, 4533, god-fearers_aphrodisias_1.jpg (937.11 KB)) https://heurist.huma-num.fr/heurist/?db=judaism_and_rome&file=1b50d3a7118895df4ab1a6f340c43353373d4095 Greek 2037 2036 2543 2215 2035 2034 2033 2032 2031 2030 2029 2026 2025 2014 4223 <p>This inscription from <a href="https://pleiades.stoa.org/places/63875">Aphrodisias</a> in Asia Minor is one of the most important – and complex – documents illustrating the Jewish diaspora in the Roman Empire. From its publication in 1987, it has generated numerous debates and corresponding bibliography which this brief commentary can only summarise (see e.g. Llewelyn, <em>New Documents</em>, p. 73-81; and Williams, <em>Jews in a Graeco-Roman Environment, </em>p. 218-219).<br /><br /></p><p>The typology of the long block can easily be identified as a subscription list. This means that a group of people contributed to a specific purpose and their names were inscribed below. The list of these subscribers (or ὑποτεταγμένοι/<em>hypotetagmenoi</em>) starts in line 9 and extends over two faces of the stone carved with two different – and not necessarily contemporary – hands. The first and major issue consists in determining when this epigraphic record was set up. Reynolds and Tannenbaum very carefully argued for a date in the early 3^rd century CE and their initial suggestion was widely accepted (<em>Jews and God-fearers</em>, p. 19-23; Holman, <em>The Hungry Are Dying</em>, p. 45-47). They based their dating mostly on onomastic grounds, noting that none of the individuals listed showed <em>Aurelius </em>as a result of the <em>Constitutio Antoniniana</em>. This argument, however, should be invalidated because not a single Roman <em>praenomina </em>is recorded and, therefore, the nomenclature sequences are abbreviated and do not indicate Roman citizenship (see Blanco-Pérez, “Nomenclature and Dating”). Using other evidence such as the high occurrence of indeclinable biblical names, professional qualifications and references to the curial class or βουλευταί/<em>bouleutai</em> (cf. Iulius Eugenius below), it has more recently been determined that the inscription should date to Late Antiquity, between the 4^th and 5^th centuries (see Chaniotis, “The Jews,” p. 213-218). Such a chronological change has huge implications in our interpretation of the document because Jewish inscriptions are more exceptional in the early 3^rd century than after 300 CE. Moreover, the imperial context of both periods is dissimilar. The Severan dynasty vastly relied on the structures of Roman imperialism and religion instituted by Augustus and his successors, while the 4^th century saw the transformation of Christianity into the state religion (see e.g. Maximinus Daia and the Christians).           <br /><br /></p><p>Regardless of the exact chronology of this inscription, the presence of Jews in central Asia Minor is already reported in Hellenistic times, the New Testament and Flavius Josephus (see Trebilco, <em>Jewish Communities</em>). In Aphrodisias, we also know that the “Hebrews” (Ἑβραῖοι/<em>Hebraioi</em>) had seats reserved in the city’s Odeon (<em>IJO</em> II.15-16) and a menorah graffito was carved too (see Chaniotis, “The Jews,” p. 219-232). In this sense, the setting up of the subscription list is not surprising. Yet the absence of more related evidence complicates the interpretation of the exceptional content of the text. The inscription opens with an invocation to the assistance (βοηθός/<em>boêthos</em>) of a single god (θεός/<em>theos</em>); a formula that is not restricted to Jewish communities but rather commonly used by Christians in the eastern Mediterranean (e.g. <em>SEG</em> 46.673, <em>I.Eph.</em> 1285.14; <em>IGLSyr</em> 2.356). Indeed, both religious groups could be inspired by the same Psalm (17:2). It is important to bear in mind that the inscription of Aphrodisias does not record the self-identification of any Jews or the adjective Ἰουδαῖος/<em>Ioudaios</em>, so the attribution to them is based on certain names and titles that will be analysed below. Visual symbols are also lacking and, as emphasised above, the production of subscription lists is not exclusive to any religious affiliation. A good example from a region not far from Aphrodisias is provided by the association of <em>Xenoi Tekmoreioi </em>which also produced long pillars with the names of contributors to a local cult involving ritual meals, possibly with a Phrygian origin (see Blanco-Pérez, “Mên Askaenos,” p. 123-141). In one of their texts, they offered a ritual dish (or πάτελλα/<em>patella</em>) to Artemis (<em>I.XenTek. </em>2). This is exactly the same word recorded in the first line of the inscription from Aphrodisias. The difficulty resides in explaining how it was used by the Jews and what precisely did it mean. With no other parallels available, the most accepted position connects it to the Mishnah and Tosefta in which the word <em>tamḥuy</em><em>, </em>which refers to a tray or plate for varioys dishes or portions, can also denote a communal charitable institution for the distribution of food to the poor (m. Pe’ah 8.7; Pes. 10. 1; t. Pe’ah 4.9-10). Reynolds and Tannenbaum, <em>Jews and God-Fearers</em>, p. 40 even proposed the preparation of a soup-kitchen for the poor. This distribution could be referred to in the inscription if the sequence δο̣ at the end of the first line is related to the verb δίδωμι/<em>didômi</em> (“to give”). Alternatively, it may be a derivative of δόμος/<em>domos</em>, so the house in which the charity took place.<br /><br /></p><p>Similar problems of interpretation shroud the denomination used by the subscribers: δεκανία/<em>dekania</em>. A derivative of the number 10 (δέκα/<em>deka</em>), its use must be close to that of the Latin <em>decuria</em>, and has been linked with the quorum of 10 men that was required for some Jewish congregational activities such as prayers. The term is attested in a Jewish catacomb of Rome (<em>CIJ </em>I.11 = <em>JIWE</em> 2 440) and the first editors could not rule out the existence of burial association (see Reynolds, Tannenbaum, <em>Jews and God-Fearers</em>, p. 28-30). The subscription list makes it clear that more than 10 members belonged to the group and that they had a hierarchic structure resembling that of religious associations. They called themselves learned men (φιλομαθεῖς/<em>philomatheis</em>) which comply with the Jewish precept of acquiring scholarly knowledge of the sacred Law. They could have constituted a centre of learning (see Reynolds, Tannenbaum, <em>Jews and God-Fearers</em>, p. 32-33) also devoted to blessing the Lord, most likely through prayers (παντευλογεῖν/<em>panteulogein</em>). The altruistic nature of the association would finally be confirmed by the use of the word ἀπενθησία/<em>apenthêsia</em>, which is not attested elsewhere in Greek sources and derives from the adjective ἀπένθητος/<em>apenthêtos</em> (cf. LXX Mac. 5.10); so their purpose was to provide some sort of relief against misfortune for the group (πλῆθος/<em>plêthos</em>; cf. <em>IGLSyr</em> 4.1320). Finally, the opening sequence of the inscription closes with the verb ἔκτισαν/<em>ektisan</em> – meaning “they built” – and the reference to a monument (μνῆμα/<em>mnêma</em>) which they financed with their own funds. According to the last sequence, Ameling, <em>Inscriptiones Judaicae</em>, p. 91-92 has argued that the association through its subscription list mainly aimed at commemorating this setting up instead of the aforementioned charitable meal. Whatever the case may be, a structured organisation was needed before the project could come into fruition.<br /><br /></p><p>The προστάτης/<em>prostatês </em>Jael would have acted as head of the group and he was assisted by his son Joshua, who is referred to as magistrate (ἄρχων/<em>archôn</em>). When the Jewish community of Berenice (in Cyrenaica) set up a donors’ list for their synagogue, ten <em>archons</em> are recorded (<em>SEG</em> 17.823), so the <em>dekania </em>of Aphrodisias does not seem to have included all the Jews in the city (Reynolds, Tannenbaum, <em>Jews and God-Fearers</em>, p. 32). In this association, Samuel (l. 13) also occupied a prominent position, probably as ἀρχιδέκανος/<em>archidekanos</em>. Most importantly, he is referred to as προσήλυτος, a proselyte. Two other subscribers named Ioses and Joseph are recorded as such in the list and this is important for our understanding of Jewish converts in Late Antiquity (see Goodman, <em>Mission and Conversion</em>, p. 17-19). The original editors following their dating in the 3^rd century (see above) compared the inscription of Aphrodisias with previous imperial legislation concerning circumcision, most significantly, Hadrian who banned it, Antoninus Pius who restricted it to born Jews and Septimius Severus who sought to prevent conversions (see Reynolds, Tannenbaum, <em>Jews and God-Fearers</em>, p. 43-44). Proselytes are only scarcely attested in the available epigraphic sources (<em>SEG</em> 17.785, 33.1279; <em>JIWE</em> 1.52, 2.392, 2.489; <em>SB</em> 1742,7) and almost all are restricted to funerary contexts. Hence the text of Aphrodisias is exceptional in illustrating that this group were not barred from important positions in the local Jewish community; indeed, they contributed to it and adopted its biblical names. Such a degree of acceptation and interaction complies with most of the views expressed in the rabbinic sources (see Bamberger, <em>Proselytism in the Talmudic Period</em>, Braude, <em>Jewish Proselytism</em>,and Porton, <em>The Stranger within Your Gate</em>). In the Aphrodisias community, Jews from outside the city could also participate and even acted as priests (ἱερεύς/<em>hiereus</em>) if the reading of the erased line 27 is correct and the name of Samuel, the old man (πρεσβευτής/<em>presbeutês</em>) from Perge – for Jews of this Pamphylian city see Acts 13:13, 14:25 – was later added to one side of the stone.<br /><br /></p><p>The carved faces of the block continue with a long series of subscribing individuals who are not recorded in a homogenous way. For some, the names are followed by patronymics – i.e. name of their father in genitive, but the addition of professional titles and even qualifying adjectives is also recurrent. For example, Eussabathios in line 16 is referred to as a foreigner (ξένος/<em>xenos</em>) and he is followed by the younger (νεώτερος/<em>neôteros</em>) Oxycholios. For Joseph and Ruben in line 26, on the other hand, it is said that they were involved in confectionary activities (παστιλλάριος/<em>pastillarios</em>). This variety complicates the interpretation of certain words such as Παλατῖνος/<em>palatinos</em> which could be both a personal name and the denomination of a palace officer (see Reynolds, Tannenbaum, <em>Jews and God-Fearers</em>, p. 42-43). Beyond such a degree of precision, what should remain clear is that biblical names dominate the list up to line 33 (see Reynolds, Tannenbaum, <em>Jews and God-Fearers</em>, p. 97-111 and Ameling, <em>Inscriptiones Judaicae</em>, 96-112). The stone face has then a visible gap (or <em>vacat</em>) and line 34 is introduced by καὶ ὅσοι θεοσεβ<ε>ῖς/<em>kai hosoi theoseb<e>is</em> = “and as many as (are) god-fearers.” The format of the inscription does not change, individuals are listed with either patronymics or qualifying adjectives, but there is a remarkable difference in the number of persons showing indeclinable Semitic nomenclature. Likewise, the first 9 (Zenon, Tertyllos, Diogenes, Onesimos, Zenon (of Longianos?), Antipeos, Antiochos, Romanos, and Aponerios) are all referred to as βουλευτής/<em>bouleutês, </em>that is members of the local council. Both their names and position fit in the civic tradition of a Greek city such as Aphrodisias, which enjoyed a privileged autonomous status after the Roman triumviral period and became capital of the new province of Caria in the mid-3^rd century CE, with a robust political and urban life continuing into Late Antiquity (see Roueché, <em>Aphrodisias</em>). This contrast in the subscription list is therefore fundamental for understanding what the controversial term “god-fearers” meant. From the first edition, it was clear to Reynolds and Tannenbaum (<em>Jews and God-Fearers</em>, p. 48-66) that these <em>theosebeis</em> had to be identified with the gentile sympathisers of Judaism who were alluded to by Juvenal as <em>metuentes</em> (<em>Satyres, </em>XIV.96-106) and σεβόμενοι/<em>sebomenoi</em> or φοβούμενοι/<em>phoboumenoi</em> in the Book of Acts (10:2, 22, 35; 13:16, 26, 43, 50; 16:14; 17:4, 17; 18.7). In the rabbinic sources, they could appear from ca. 300 CE as <em>yirei shamayim</em> (“those who fear heaven”), although the exact characteristics this category were largely unknown before the discovery of the Aphrodisian inscription. Throughout these lines, one can see that it did not only involve top members of Aphrodisias’ civic class, but also people with more modest occupations such as craftsmen, tradesmen, a painter and even an athlete. In other words, the god-fearers were heterogeneous and their participation in initiatives promoted by the Jewish association of the <em>dekania</em> was not prohibited. Furthermore, two <em>theosebeis </em>named Emmonios and Antonios appear in the face a) of the inscription (l. 19-20), which appears to have been reserved for people with a prominent position in the group such as the aforementioned archons and the <em>prostatês</em>.<br /><br /></p><p>The analysis of this inscription shows that – even if the exact nature of their initiative cannot be unravelled and some elements should still remain debated – the Jewish community of Aphrodisias could share activities with proselytes and sympathisers. The former normally adopted biblical names like those of the genuine Jews, while the latter largely kept its gentile nomenclatures and continued to occupy positions in the city council. The absence of the title βουλευτής/<em>bouleutês </em>among the Jews is noteworthy, especially after Septimius Severus had legislated in favour of their participation in civic life (<em>Digest</em> 50.2.3.3). Nevertheless, it should be more interesting to observe that the listed occupations of both Jews and god-fearers resembled, with bronze-smiths (χαλκοτύπος/<em>chalkotypos</em>) attested in the two groups, for example (l. 25, 53, 46). Professional qualifications did not distinguish Diaspora Jews from the society they lived in. The denomination of their association <em>dekania </em>is not foreign, their invocation formula is not unique and even the object of their dedication – the <em>patella</em> – can be found in pagan cults of nearby regions. The indeclinable Semitic names are more distinctive, but not exclusive to either Jews or Christians. These shared features naturally make the identification of Jewish inscriptions in gentile contexts much more difficult. Accordingly, not only this text from Aphrodisias, but also those from Sardis, Hierapolis and Stobi should be more appreciated for what they actually conveyed rather than dismissed for the lack of other parallels.  </p> Aphrodisias Jews Diaspora proselyte god-fearer association Jewish structures magistrates bible name profession occupation Late Antiquity building Entrance of the Museum of Aphrodisias (Geyre, Turkey) Marble 280 centimetres high, between 45 and 42 centimetres wide. Letters are between 3 and 2 centimetres tall. 4th CE 5th CE 5832 Discovered in the preparations for the construction of the Museum of Aphrodisias. 262 238 334 161 248 295 256 176 Greek Jewish Roman SEG 36.970 [IJO II.14; I.Aphr.2007 11.55] No <p>This edition is based on Reynolds, Joyce M., Tannenbaum, Robert, and Erim Kenan T., <em>Jews and God-fearers at Aphrodisias: Greek Inscriptions with Commentary</em>. Cambridge: Cambridge Philological Society, 1987, p. 5-7. Diacritical marks have been updated to comply with the Leiden conventions.<br /><br /></p> <table style="width: 374px;" cellspacing="0" cellpadding="0" border="0" align="left"><tbody><tr><td width="26" valign="top"> <div align="left">a)</div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Θεὸς βοηθός, πατέλλᾳ? δο̣[.c.1.]</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">οἱ ὑποτεταγμέ-</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">νοι τῆς δεκαν(ίας)</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">τῶν φιλομαθῶ̣[ν]</div> </td> </tr><tr><td width="26" valign="top"> <div align="left">5</div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">τῶν κὲ παντευλογ̣(-- ων)</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">εἰς ἀπενθησίαν</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">τῷ πλήθι ἔκτισα[ν]</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">ἐξ ἰδίων μνῆμα</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left">Σα-</div> </td> <td width="305" valign="top"> <div align="left">Ἰαηλ προστάτης</div> </td> </tr><tr><td width="26" valign="top"> <div align="left">10</div> </td> <td width="42" valign="top"> <div align="left">μου-</div> </td> <td width="305" valign="top"> <div align="left"><em>v</em>. σὺν υἱῷ Ἰωσούᾳ ἄρχ(οντι?)</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left">ηλ</div> </td> <td width="305" valign="top"> <div align="left">Θεόδοτος Παλατῖν(ος?) σὺν</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left">πρεσ-</div> </td> <td width="305" valign="top"> <div align="left">v υἱῷ Ἱλαριανῷ <em>vacat</em></div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left">βευ-</div> </td> <td width="305" valign="top"> <div align="left">Σαμουηλ ἀρχιδ(έκανος?) προσήλ(υτος)</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left">τὴς</div> </td> <td width="305" valign="top"> <div align="left">Ἰωσῆς Ἰεσσέου <em>vacat</em></div> </td> </tr><tr><td width="26" valign="top"> <div align="left">15</div> </td> <td width="42" valign="top"> <div align="left">Περ-</div> </td> <td width="305" valign="top"> <div align="left">Βενιαμιν ψαλμο(λόγος?)</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left">γε-</div> </td> <td width="305" valign="top"> <div align="left">Ἰούδας εὔκολος vacat</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left">ούς.</div> </td> <td width="305" valign="top"> <div align="left">Ἰωσῆς προσήλυ(τος)</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Σαββάτιος Ἀμαχίου</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Ἐμμόνιος θεοσεβ(ής) <em>v.v.</em></div> </td> </tr><tr><td width="26" valign="top"> <div align="left">20</div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Ἀντωνῖνος θεοσεβ(ής)</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Σαμουηλ Πολιτιανοῦ</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Εἰωσηφ Εὐσεβίου προσή(λυτος)</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">κα[ὶ] Εἰούδας Θεοδώρ(ου)</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">καὶ Ἀντιπέος Ἑρμή(ου?)</div> </td> </tr><tr><td width="26" valign="top"> <div align="left">25</div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">καὶ Σαβάθιος Νεκτάρις</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">[κα]ὶ? [[Σ̣α̣μ̣ο̣[υ]η̣λ̣ π̣ρ̣ε̣σ̣]]-</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">  [[β̣ε̣υ̣τ̣ὴ̣ς̣ ἱ̣ε̣ρ̣ε̣ὺ̣ς̣]]</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left"> </div> </td> </tr><tr><td width="26" valign="top"> <div align="left">b)</div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">      [- - - - - - - - - -]</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">[․․c.8․․․ Σ]εραπίωνος v[v]</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">     [[- - - - - - - - - -]]</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">[Ἰωση]φ̣ Ζήνωνος vacat</div> </td> </tr><tr><td width="26" valign="top"> <div align="left">5</div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">[Ζή]νων Ἰακωβ  Μανασῆς Ἰωφ</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Ἰούδας Εὐσεβίου vacat</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Ἑορτάσιος Καλλικάρπου <em>vacat</em></div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Βιωτικός  Ἰούδας Ἀμφιανοῦ</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Εὐγένιος χρυσοχόος <em> v</em></div> </td> </tr><tr><td width="26" valign="top"> <div align="left">10</div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Πραοίλιος  Ἰούδας Πραοιλίου <em>v</em></div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Ῥοῦφος  Ὀξυχόλιος γέρων</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Ἀμάντιος Χαρίνου  Μύρτιλος</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Ἰακω προβατον(όμος?)  Σεβῆρος <em>vacat</em></div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Εὔοδος  Ἰάσων Εὐόδου <em>vacat</em></div> </td> </tr><tr><td width="26" valign="top"> <div align="left">15</div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Εὐσαββάθιος λαχα(νοπώλης?)  Ἀνύσιος</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Εὐσαββάθιος ξένος  Μίλων</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Ὀξυχόλιος νεώτερος <em>vacat</em></div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Διογένης  Εὐσαββάθιος Διογέν(ους)</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">[Ἰού]δ̣ας Παύλου  Θεόφιλος <em>vacat</em></div> </td> </tr><tr><td width="26" valign="top"> <div align="left">20</div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">[Ἰ]α̣[κ]ωβ ὁ κὲ Ἀπελλί(ων?)  Ζαχαρίας μονο(πώλης?)</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">[Λε]ό̣ντιος Λεοντίου  Γέμελλος</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">[Ἰο]ύ̣δας Ἀχολίου  Δαμόνικος <em>vacat</em></div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Εὐτάρκιος Ἰούδα  Ἰωσηφ Φιληρ(?)</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Εὐσαββάθιος Εὐγενίου <em>vacat</em></div> </td> </tr><tr><td width="26" valign="top"> <div align="left">25</div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Κύρυλλος  Εὐτύχιος χαλκο(τύπος?)</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Ἰωσηφ παστι(λλάριος?)  Ῥουβην παστ(ιλλάριος?)</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Ἰούδας Ὁρτασί(ου)  Εὐτύχιος ὀρν(ιθοπώλης?)</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Ἰούδας ὁ κὲ Ζωσι(?)  Ζήνων γρυτ(οπώλης?)</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Ἀμμιανὸς χιλᾶς  Αἰλιανὸς Αἰλια(νοῦ)</div> </td> </tr><tr><td width="26" valign="top"> <div align="left">30</div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Αἰλιανὸς ὁ καὶ Σαμουηλ Φίλανθος</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Γοργόνιος Ὀξυ(χολίου)  Ἑορτάσιος Ἀχιλλέ(ως)</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Εὐσαββάθιος Ὀξυχ(ολίου)  Παρηγόριος</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Ἑορτάσιος Ζωτικοῦ Συμεών Ζην(?)</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">            <em>vacat</em></div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">καὶ ὅσοι θεοσεβῖς  Ζήνων βουλ(ευτής)</div> </td> </tr><tr><td width="26" valign="top"> <div align="left">35</div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Τέρτυλλος βουλ(ευτής)  Διογένης βουλ(ευτής)</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Ὀνήσιμος βουλ(ευτής)  Ζήνων Λονγι(ανοῦ?) βουλ(ευτής)</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Ἀντιπέος βουλ(ευτής)  Ἀντίοχος βουλ(ευτής)</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Ῥωμανὸς βουλ(ευτής)  Ἀπονήριος βουλ(ευτής)</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Εὐπίθιος πορφυρ(ᾶς)  Στρατήγιος</div> </td> </tr><tr><td width="26" valign="top"> <div align="left">40</div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Ξάνθος vacat Ξάνθος Ξάνθου<em> v</em></div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Ἀπονήριος Ἀπον(ηρίου)  Ὑψικλῆς Μελ(?)</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Πολυχρόνιος Ξάν(θου)  Ἀθηνίων Αἰ(λιανοῦ?)</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Καλλίμορφος Καλ(λιμόρφου?)  ΙΟΥΝΒΑΛΟΣ</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Τυχικὸς Τυχι(κοῦ)  Γληγόριος Τυχι(κοῦ) <em>v</em></div> </td> </tr><tr><td width="26" valign="top"> <div align="left">45</div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Πολυχρόνιος βελ(?)  Χρύσιππος</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Γοργόνιος χαλ(κοτύπος?)  Τατιανὸς Ὀξυ(χολίου?)</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Ἀπελλᾶς Ἡγε(μονέως?)  Βαλεριανὸς πενα(κᾶς?)</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Εὐσαββάθιος Ἡδ(υχρόος?) Μανικιος? Ἀττά(λου?) vacat</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Ὁρτάσιος λατύ(πος?)  Βραβεύς <em>vacat</em></div> </td> </tr><tr><td width="26" valign="top"> <div align="left">50</div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Κλαυδιανὸς Καλ(λιμόρφου?)  Ἀλέξανδρος πυ(?)</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Ἀππιανὸς λευ(?)  Ἀδόλιος ἰσικιάριος</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Ζωτικὸς ψελ(λός?)  Ζωτικὸς γρύλλος</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Εὐπίθιος Εὐπι(θίου)  Πατρίκιος χαλκο(τύπος)</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Ἐλπιδιανὸς ἀθλη(τής?) Ἡδυχροῦς <em>vacat</em></div> </td> </tr><tr><td width="26" valign="top"> <div align="left">55</div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Εὐτρόπιος Ἡδυχ(ρόος)  Καλλίνικος <em>vacat</em></div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Βαλεριανὸς ἀρκά(ριος?)  Εὔρετος Ἀθηναγ(όρου)</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Παράμονος ἰκονο(γράφος?)  <em>vacat</em></div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Εὐτυχιανὸς γναφ(εύς)  Προκόπιος τρα(πεζίτης?)</div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Προυνίκιος γναφ(εύς)  Στρατόνικος γναφ(εύς)</div> </td> </tr><tr><td width="26" valign="top"> <div align="left">60</div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Ἀθηναγόρας τέκτω(ν) <em>vacat</em></div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left">Μελίτων Ἀμαζονίου <em>vacat</em></div> </td> </tr><tr><td width="26" valign="top"> <div align="left"> </div> </td> <td width="42" valign="top"> <div align="left"> </div> </td> <td width="305" valign="top"> <div align="left"><em>vacat</em></div> </td> </tr></tbody></table> <div style="text-align: justify;">The translation is my own. It seeks to remain as close to the original text as possible. The content of the inscription is very contested (see below) and the first editors only provided a tentative translation of the first 8 lines in their publication (Reynolds, Joyce M., Tannenbaum, Robert, and Erim Kenan T., <em>Jews and God-fearers at Aphrodisias: Greek Inscriptions with Commentary</em>. Cambridge: Cambridge Philological Society, 1987, p. 41).<br /><br />God, help, for the dish [...] the below listed (members) of the decany of the learned (men), the also all-blessing, towards the relief of misfortune for the multitude set up the monument with their own (funds).</div> <div style="text-align: justify;">Jael, the president, with the son Joshua magistrate Theodotos Palatinos?, with the son Hilarianos Samuel head of the decany, a proselyte, Iose, son of Iesseos, Benjamin, psalm-singer? Judas, good-tempered, Ioses, a proselyte, Sabbatios, son of Amachios, Emmonios, a god-fearer, Antoninos, a god-fearer, Samuel, son of Politianos, Joseph, son of Eusebios, a proselyte and Judas, son of Theodoros, and Antipeos, son of Hermes, and Sabathios, son of Nektaris? and [[Samuel, the old priest]]. Samuel, the old man from Perge.</div> <div style="text-align: justify;">[...] of Serapion [...] Joseph, son of Zenon, Zenon Jacob, Masanes Job, Judas, son of Eusebios, Heortasios, son of Kallikarpos, Eugenios, gold-smith, Biotikos, Judas son of Amphianos, Praoilios, Judas son of Praiolios, Rufos, Oxycholios old man, Amantios, son of Charinos, Myrtilos Jabob shepherd? Severus Euodos, Jason son of Euodos, Eusabbathios, greengrocer? Anysios, Eusabbathios, foreigner, Milon, Oxycholios the younger, Diogenes, Eussabbathios son of Diogenes, Judas, son of Paulos, Theophilos, Jacob, the also Apellion, Zacharias merchant? Leontios, son of Leontios, Gemellos, Judas, son of Acholios, Damonikos, Eutarkios, son of Judas, Joseph Philer? Eusabbathios, son of Eugenios, Kyryllos, Euthychios, bronze-smith? Joseph, confectioner, Ruben, confectioner, Judas, son of Hortasios, Euthychios poultryman, Judas, the also Zosi?, Zenon the rag-dealer? Ammianos, the fodder-seller? Ailianos son of Ailianos, Ailianos, the also Samuel, Philanthos, Gorgonios, son of Oxycholios, Heortasios son of Achilles, Eussabathios, son of Oxycholios, Paregorios, Heortasios, son of Zotikos, Symeon Zen?<br /><br />And as many (as are) godfearers: Zenon, councillor, Tertyllos, councillor, Diogenes, councillor, Onesimos, councillor, Zenon, son of Longianos? councillor, Antipeos, councillor, Antiochos, councillor, Romanos, councillor, Aponerios, councillor, Eupithios, purple-dyer, Strategios, Xanthos, Xanthos son of Xanthos, Aponerios, son of Aponerios, Hypsikles Mel? Polychronios, son of Xanthos, Athenion, son of Ailianos, Kallimorphos, son of Kallimorphos? Tychikos, son of Tychikos, Glegorios, son of Tychikos, Polychronios bel? Chrysippos, Gorgonios, the bronze-smith, Tatianos, son of Oxycholios, Apellas, son of Hegemon, Valerianos, table-seller? Eusabbathios, son of Hedychros? Manikios, son of Attalos, Hortasios, stone-cutter? Brabeus, Klaudianos, son of Kallimorphos? Alexander py? Appianos white? Adolios, mince-meat maker, Zotikos, armlet-maker? Zotikos Gryllos, Eupithios, son of Eupithios, Patrikios, bronze-smith, Elpidianos, athlete, Hedychros, Eutropios, son of Hedychros, Kallinikos, Valerianos, treasurer, Euretos, son of Athenagoras, Paramonos, painter, Euthychianos, fuller, Prokopios, banker, Prunikios, fuller, Stratonikos, fuller, Athenagoras, carpenter, Meliton, son of Amazonios.</div> Translation by author of the database record Yes Subscription list of an organised group of Jews in Aphrodisias (Asia Minor) including proselytes and god-fearers. φιλομαθεῖς ἀπενθησία πλῆθος μνῆμα κτίζω προστάτης ἄρχων προσήλυτος ἱερεύς ξένος χαλκοτύπος θεοσεβής ὑποτάσσω βουλευτής βοηθός θεός πάτελλα δεκανία Aitor Blanco Pérez English http://insaph.kcl.ac.uk/iaph2007/iAph110055.html Subscription list Yes 161 238 243 262 273 275 334 1