Less than a hundred years after Zenobia's reign, Athanasius of Alexandria called her a "Jewess" in his "History of the Arians". In 391, archbishop John Chrysostom wrote that Zenobia was Jewish; so did a Syriac chronicler around 664 and bishop Bar Hebraeus in the thirteenth century. According to French scholar Javier Teixidor, Zenobia was probably a proselyte; this explained her strained relationship with the rabbis. Teixidor believed that Zenobia became interested in Judaism when Longinus spoke about the philosopher Porphyry and his interest in the Old Testament. Although Talmudic sources were hostile to Palmyra because of Odaenathus' suppression of the Jews of Nehardea, Zenobia apparently had the support of some Jewish communities (particularly in Alexandria). In Cairo, a plaque originally bearing an inscription confirming a grant of immunity to a Jewish synagogue in the last quarter of the first millennium BC by King Ptolemy Euergetes (I or II) was found. At a much later date, the plaque was re-inscribed to commemorate the restoration of immunity "on the orders of the queen and king". Although it is undated, the letters of the inscription date to long after Cleopatra and Anthony's era; Zenobia and her son are the only candidates for a king and a queen ruling Egypt after the Ptolemies.