Texts in Conversation
The Letter of Aristeas opens by addressing who was likely the patron that commissioned the book, Philocrates, and calls what follows a narrative account. Luke opens the same way for Theophilus, who was also likely a patron, the same way Aristeas does.
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2500 BCE
1000+ CE
Letter of Aristeas 1:1
Letter of Aristeas to Philocrates
Pseudepigrapha, Hebrew Bible Expansions
Since I have collected material for a memorable history of my visit to Eleazar the High priest of the Jews, and because you, Philocrates, as you lose no opportunity of reminding me, have set great store by receiving an account of the motives and object of my mission, I have attempted to draw up a clear exposition of the matter for you, for I perceive that you possess a natural love of learning, a quality which is the highest possession of man - to be constantly attempting 'to add to his stock of knowledge and accomplishments' whether through the study of history or by actually participating in the events themselves. It is by this means, by taking up into itself the noblest elements, that the soul is established in purity, and having fixed its aim on piety, the noblest goal of all, it uses this as its infallible guide and so acquires a definite purpose.
Luke 1:3
New Testament
1 Now many have undertaken to compile an account of the things that have been fulfilled among us, 2 like the accounts passed on to us by those who were eyewitnesses and servants of the word from the beginning. 3 So it seemed good to me as well, because I have followed all things carefully from the beginning, to write an orderly account for you, most excellent Theophilus, 4 so that you may know for certain the things you were taught. 5 During the reign of Herod king of Judea, there lived a priest named Zechariah who belonged to the priestly division of Abijah, and he had a wife named Elizabeth, who was a descendant of Aaron. 6 They were both righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly.
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Notes and References
“... The question, then, is whether διήγησις functions as a generic designation or not. One obvious comparison that has already been mentioned is with the preface to the Gospel of Luke. There the gospel writer, whose preface (1:1–4) also shows affinities with the technical or scientific epistles, refers to others who have produced “accounts” (διήγησιν). As far as his own narrative is concerned, he does not characterize it with a noun but rather says that he writes “in order” and “accurately.” By implication, however, one can read the preface to say that the gospel writer has also produced a διήγησις, just as others have before him, only his gives a more accurate account than theirs. Thus, the gospel writer, like Aristeas, combines the literary framework of the epistolary treatise and the prose account. ...”
Wright, Benjamin G., III
The Letter of Aristeas: ‘Aristeas to Philocrates’ or ‘On the Translation of the Law of the Jews’
(p. 48) De Gruyter, 2015
* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.
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