It's easy to imagine them through our own lens, colored by sacred texts and centuries of tradition. But what did the rest of the world see?

Well, let’s start with a rather unflattering portrait. In his writings, Josephus cites Cherilus, who describes a "wonderful" people speaking the Phoenician tongue, dwelling in the "Solymean mountains" (that’s Judea), near a large lake (likely the Dead Sea, or Asphaltitis). So far, so good. But then comes the kicker: Cherilus says "their heads were sooty; they had round rasures on them; their heads and faces were like nasty horse-heads also, that had been hardened in the smoke." Yikes! It's safe to say Cherilus wasn't a fan.

But it wasn't all bad press. Josephus points out that even prominent Greeks knew and admired the Jews. Clearchus of Soli, a student of Aristotle, recounts a conversation Aristotle himself had with a Jewish man. Aristotle, according to Clearchus, described this Jew as coming from "Celesyria" (Coile-Syria), identifying them as descendants of "Indian philosophers" called "Calami" by the Indians, and "Judaei" by the Syrians, after their land of Judea. He even attempts a pronunciation of Jerusalem, calling it "a very awkward one."

Aristotle was impressed by this man's wisdom and philosophical skill, noting that he had "become a Grecian, not only in his language, but in his soul also." He also spoke of the Jew's "great and wonderful fortitude in his diet, and continent way of living." What a compliment!

Then there's Hecateus of Abdera, a philosopher and contemporary of Alexander the Great and later, Ptolemy I Soter. Hecateus dedicated an entire book to the Jews. He places their flourishing during the time of Alexander, referencing Ptolemy's victory over Demetrius at Gaza in the 117th Olympiad – just eleven years after Alexander's death.

Hecateus speaks of Hezekiah, the Jewish high priest, "a man of about sixty-six years of age, and in great dignity among his own people." He describes him as sensible, eloquent, and skilled in managing affairs. Hecateus notes that Hezekiah explained the customs and laws of the Jewish people, emphasizing their unwavering commitment to their laws, even in the face of persecution. He writes that the Jews would "endure any thing rather than transgress them, because we think it right for us to do so."

Hecateus recounts an anecdote about Alexander the Great wanting to rebuild the temple of Belus in Babylon and commanding everyone to bring earth for the project. Only the Jews refused, enduring punishment until Alexander relented. He also mentions the Jewish people's assistance in demolishing pagan temples (but not rebuilding them!).

Hecateus also remarks on the large population of Jews, noting the many taken to Babylon by the Persians and later to Egypt and Phoenicia after Alexander's death. He describes Judea as a land of three million arourae (an Egyptian unit of land measurement), generally excellent and fruitful soil. He praises Jerusalem as a well-built and ancient city, estimating its population at around 120,000. He details the temple, its stone wall, altar, and golden candlestick, emphasizing the absence of images and the priests' dedication to purification rituals.

Hecateus even shares a story about a Jewish horseman named Mosollam who was part of Alexander's army. Mosollam, witnessing an augur using a bird to predict the future, shot and killed the bird, questioning its ability to foresee the future if it couldn't even save itself.

Finally, we come to Agatharchides of Cnidus, who, while acknowledging the Jewish people, does so with a touch of derision. He tells the story of how Ptolemy I Soter captured Jerusalem because the Jews, observing their Sabbath rest, refused to defend the city. Agatharchides considered this a "mad custom" and proof of a "foolish practice." Josephus, however, argues that this devotion to law and religion, even at the cost of self-preservation, is worthy of praise.

So, what do we take away from these glimpses into how the ancient world perceived the Jews? We see a mix of admiration, misunderstanding, and even mockery. Some were impressed by their philosophical wisdom and unique customs. Others were baffled by their unwavering adherence to their laws and religious practices. These accounts remind us that our identity, our traditions, and our very existence have always been viewed through a variety of lenses, shaped by the perspectives and biases of those around us. And perhaps, in understanding those external perspectives, we can gain a deeper understanding of ourselves.