This new fourth edition of the Oxford Bible Atlas, now with twenty-seven full-color maps and eighty-one color illustrations, has been thoroughly revised to bring it up to date with both the most recent biblical scholarship and the most modern discoveries in archaeology and topography.
This authoritative Atlas illuminates the landscape of the biblical world, allowing readers to better understand the geographical context in which the Bible emerged and which formed its background. The colorful, highly accurate maps capture the many ancient locales of the Bible's stories and carefully reflect the successive stages of the Bible's accounts, while specially chosen full-color illustrations bring the countries and their peoples to life. The Atlas covers everything from Genesis to the stories of David and Solomon, the trade routes of the ancient world, the vast empires of Alexander the Great and Rome, and the ministry of Jesus and the formation of the early Church. The accompanying text describes the land of Palestine, and its wider ancient Near Eastern and east Mediterranean settings. It outlines the successive historical periods, and describes the major civilizations with which Israelites, Jews, and early Christians came into contact. There is also an illustrated survey of the relevance of archaeology for the study of the Bible. Finally, the book includes a full chronology, suggestions for further reading, an index of place names, and a general index.
An essential resource for all students of the Bible, the Atlas provides a superb guide to the geography of the Holy Land throughout history, from the Exodus to New Testament times.

In 2002 a burial box of skeletal remains purchased anonymously from the black market was identified as the ossuary of James, the brother of Jesus. Transformed by the media into a religious and historical relic overnight, the artifact made its way to the Royal Ontario Museum in Toronto, where 100,000 people congregated to experience what had been prematurely and hyperbolically billed as the closest tactile connection to Jesus yet unearthed. Within a few months, however, the ossuary was revealed to be a forgery. Resurrecting the Brother of Jesus offers a critical evaluation of the popular and scholarly reception of the James Ossuary as it emerged from the dimness of the antiquities black market to become a Protestant relic in the media's custody. The volume brings together experts in Jewish archaeology, early Christianity, American religious history, and pilgrimage to explore the theory and practice couched in the debate about the object's authenticity. Contributors explore the ways in which the varying popular and scholarly responses to the ossuary phenomenon inform the presumption of religious meaning; how religious categories are created, vetted, and used for various purposes; and whether the history of pious frauds in America can help to illuminate this international episode. Resurrecting the Brother of Jesus also contributes to discussions about the construction of religious studies as an academic discipline and the role of scholars as public interpreters of discoveries with religious significance. Contributors: Thomas S. Bremer, Rhodes College Ryan Byrne, Menifee, California Byron R. McCane, Wofford College Bernadette McNary-Zak, Rhodes College Milton Moreland, Rhodes College Jonathan L. Reed, University of La Verne

This volume contains a collection of prayers, hymns, psalms, and liturgies from Cave 4 at Qumran. Among them, 4Q Shirot Olat HaShabbat ("Songs of the Sabbath Sacrifice") was preserved also in a copy from Cave 11. The other compositions include 4QNon-Canonical Psalms, 4Q Berakhot ("Blessings"), 4QApocryphal Psalm, and 4QPrayer for King Jonathan. This collection of texts greatly enhances our understanding of intertestamental poetry, adding a rich continuation to the biblical tradition of praise and worship of God in poetry. Among other things, these compositions reveal more fully the Qumran community's understanding of the link between heavenly and earthly worship and the interaction of men and angels in the praise and service of God.

This volume inaugurates the publication of the series of biblical Dead Sea Scrolls written in the Jewish (or square') script that were discovered in Cave 4 at Qumran. It contains twenty-six manuscripts of the books of Genesis, Exodus, Leviticus, and Numbers. These Hebrew texts antedate by a millenium what had previously been considered the earliest surviving biblical manuscripts in the original language. They document a pluriformity acceptable in the ancient biblical textual tradition that formed the basis for the Samaritan Pentateuch and helps to illumine the historical and theological relationship between the Jews and the Samaritans. Superior textual variants from these manuscripts have been adopted in recent revised translations of the Bible. This book is intended for biblical scholars, scholars of ancient Judaism and Christianity.

Hazor was the largest city in Palestine in the Canaanite period and cultural and a commercial centre of some consequence in the Fertile Crescent, as well as being an important bastion of the Israelite Kingdom. Professor Yigael Yadin conducted extensive excavations on the site of the town between 1955 and 1969 as Director of the James Rothschild Hebrew University Expedition. Professor Yadin's 1970 Schweich Lectures first describe the history of Hazor as recorded in the Egyptian Execration Texts, the Mari archives, Egyptian New Kingdom documents, the Armarna Letters, and finally the Old Testament. They proceed to give an authoritative account of the fascinating results achieved in the five seasons of excavation. These include the large lower city with its earthen fortifications, the many temples, the Solomonic City, the Israelite water-system, as well as a chapter on the author's discoveries of the corresponding periods at Megiddo.

Food and feasting are key themes in the Hebrew Bible and the culture it represents. The contributors to this handbook draw on a multitude of disciplines to offer an overview of food in the Hebrew Bible and ancient Israel. Archaeological materials from biblical lands, along with the recent interest in ethnographic data, a new focus in anthropology, and emerging technologies provide valuable information about ancient foodways. The contributors examine not only the textual materials of the Hebrew Bible and related epigraphic works, but also engage in a wider archaeological, environmental, and historical understanding of ancient Israel as it pertains to food. Divided into five parts, this handbook examines and considers environmental and socio-economic issues such as climate and trade, the production of raw materials, and the technology of harvesting and food processing. The cultural role of food and meals in festivals, holidays, and biblical regulations is also discussed, as is the way food and drink are treated in biblical texts, in related epigraphic materials, and in iconography.

This ninth archaeological report of the Leon Levy Expedition presents the material remains of Ashkelon's Hellenistic-period occupation. Drawing together contributions from a range of specialists, it adduces the evidence from Ashkelon's material record to address larger economic, cultural, and political questions of the Hellenistic era. From dense urban neighborhoods to monumental public spaces, this volume presents a survey of the city's architecture and a detailed analysis of its ceramic assemblage alongside specialist studies of coins, botanical and faunal remains, and small finds. It provides a reconstruction of Ashkelon's historical arc and economic networks and explores the material evidence for cultural and political influence throughout the Ptolemaic, Seleucid, and early Roman empires. In so doing, it explores Ashkelon's transition from being a Phoenician city under the Persians to a nominally Greek city under the Ptolemies or Seleucids. Featuring more than twenty-six chapters written by experts in the field and a wealth of detailed color and black-and-white illustrations, Ashkelon 9 is an essential contribution to the study of Hellenistic archaeology in Israel. It will be a valuable resource for archaeologists, biblical scholars, and Hellenists specializing in this period both in Israel and in the broader Mediterranean. In addition to the author, the contributors to this volume are Donald Ariel, Deirdre N. Fulton, Omri Lernau, John M. Marston, and Anastasia Shapiro.

Apres la formidable avancee que fut la theorie documentaire a la fin du xixe siecle, identifiant des " auteurs " et des ecoles de redaction, un siecle plus tard, la theorie a laisse de plus en plus la place a un reel complexe, celui des scribes modifiant les textes a mesure qu'ils les copiaient. " La Bible " n'apparait plus alors comme etant un projet theologique et historiographique maitrise mais comme l'agencement empirique de textes heterogenes relies entre eux par une ideologie religieuse evolutive. Si le grand recit d'ensemble des premiers livres se construit sur l'election et la migration d'un peuple en son entier, les fondements ideologiques du yahwisme font plutot etat d'un dieu etranger qui serait parvenu jusqu'en terre israelite pour, a terme, s'y imposer. Cette ideologie monotheiste fut surtout un exclusivisme qui se renforca de l'epoque des rois d'Israel et de Juda jusqu'aux revoltes judeennes contre Rome aux premiers siecles de notre ere. Pour tenter de saisir la nature et l'origine, ainsi que l'evolution, de cette forme specifique de monotheisme, qui a fait d'un dieu jaloux le seul Dieu, nous nous sommes appuye avant tout sur le concept des " deux yahwismes ". Cette theorie permet en effet de comprendre comment un dieu faisant alliance avec un peuple en particulier a pu etre egalement un dieu createur de l'univers et de l'humanite entiere.

Text in English and French. Qumran Cave 11Q was discovered by Bedouin in 1956. In the cave, remains of around 30 Dead Sea Scrolls were found, a few of them in very good state of preservation (the Temple Scroll, the Psalm Scroll, the Paleo Leviticus Scroll, and the Targum Job Scroll). The cave was excavated by Roland de Vaux (Ecole Biblique et Archeologique FranAaise, Jerusalem) and Gerald L. Harding (Department of Antiquities of Jordan) in 1956; later by Joseph Patrich (University of Haifa) in 1988, and by Marcello Fidanzio and Dan Bahat (ISCAB FTL and Universitedella Svizzera Italiana) in 2017. Due to Roland de Vaux's premature death, the archaeology of Cave 11Q has never been published. This volume presents the final report on the 1956, 1988 and 2017 excavations at Cave 11Q. Next to discussing the physical characteristics and stratigraphy of the cave and offering a full analysis of non-textual finds, the volume for the first time presents many tiny manuscript fragments found in storerooms during recent work. These fragments, most of which were collected during 1956 excavation, have not been known until now. The volume, therefore, offers the final report of Cave 11Q excavations as well as the editio princeps of the new fragments, followed by a reevaluation of the entire set of texts found in this famous cave.

Coins have long been a vital part of the discipline of classical studies of the ancient world. However, many scholars have commented that coins have not been adequately integrated into the study of the New Testament. This book provides an interdisciplinary gateway to the study of numismatics for those who are engaged in biblical studies. Wenkel argues that coins from the 1st century were cultural texts with communicative power. He establishes a simple yet comprehensive hermeneutic that defines coins as cultural texts and explains how they might be interpreted today. Once coins are understood to be cultural texts, Wenkel proceeds to explain how these texts can be approached from three angles. First, the world in front of the coin is defined as the audience who initially read and responded to coins as cultural texts. The entire Roman Empire used coins for payment. Second, the world of the coin refers to the coin itself - the combination of inscriptions and images. This combination of inscription and image was used ubiquitously as a tool of propaganda. Third, the world behind the coin refers to the world of power and production behind the coins. This third angle explores the concept of authorship of coins as cultural texts.

Coins have long been a vital part of the discipline of classical studies of the ancient world. However, many scholars have commented that coins have not been adequately integrated into the study of the New Testament. This book provides an interdisciplinary gateway to the study of numismatics for those who are engaged in biblical studies. Wenkel argues that coins from the 1st century were cultural texts with communicative power. He establishes a simple yet comprehensive hermeneutic that defines coins as cultural texts and explains how they might be interpreted today. Once coins are understood to be cultural texts, Wenkel proceeds to explain how these texts can be approached from three angles. First, the world in front of the coin is defined as the audience who initially read and responded to coins as cultural texts. The entire Roman Empire used coins for payment. Second, the world of the coin refers to the coin itself - the combination of inscriptions and images. This combination of inscription and image was used ubiquitously as a tool of propaganda. Third, the world behind the coin refers to the world of power and production behind the coins. This third angle explores the concept of authorship of coins as cultural texts.

In his illuminating, well-researched book examining the site of Et-Tell, also known as Bethsaida, Carl E. Savage explores archaeological evidence to offer readers a portrait of the religious beliefs and practices of the community living near the north shore of the Sea of Galilee during the first century CE. In the study of the cultural and social matrix of the first century in the Galilee, scholars have commonly prioritized written sources over archaeological evidence because written sources seem to contribute more directly to an understanding of the religious beliefs and practices of a community. However, there exist many competing views of the landscape during that time due to the varying interpretations of the textual sources. Using archaeological data from Bethsaida itself, Savage investigates the material practices of Bethsaida's ancient inhabitants, describing these practices as significant indicators of their sense of place both ideologically and geographically. He evaluates the historical plausibility of various social reconstructions for the region, and finds that the image that emerges of first-century Bethsaida is one similar to those of other Jewish communities in the Galilee.

Sean A. Adams and Seth M. Ehorn have drawn together an exciting range of contributors to evaluate the use of composite citations in Early Jewish, Greco-Roman, and Early Christian authors (up through Justin Martyr). The goal is to identify and describe the existence of this phenomenon in both Greco-Roman and Jewish literature. The introductory essay will help to provide some definitional parameters, although the study as a whole will seek to weigh in on this question. The contributors seek to address specific issues, such as whether the quoting author created the composite text or found it already constructed as such. The essays also cover an exploration of the rhetorical and/or literary impact of the quotation in its present textual location, and the question of whether the intended audiences would have recognised and 'reverse engineered' the composite citation and as a result engage with the original context of each of the component parts. In addition to the specific studies, Professor Christopher Stanley provides a summary reflection on all of the essays in the volume along with some implications for New Testament studies.

This volume brings together a number of scholars who use archaeology as a tool to question the assumptions too easily made by historians and biblical scholars about the past. It combines essays from both archaeologists and biblical scholars. While the subject matter across the two disciplines differs widely in both geographical and chronological area covered, they share a critical stance in examining the relationship between 'dirt' archaeology and the biblical world, as presented to us through written sources.

'Breaking Monotheism' makes the case that the failed vision of a theocratic utopia in the biblical texts has contributed (in a structural sense) to the exclusionary focus of monotheistic religion. Using the Persian province Yehud as its primary case study, it embodies a special focus on the interaction between religion and the social-political body in several important areas.

The nature of historical and archaeological research is such that biblical and archaeological evidence should both be taken into account so that we can attain a more reliable reconstruction of ancient Israel. Nowadays we are faced with numerous reconstructions which are very often diametrically opposed to each other owing to the different assumptions of scholars. An examination of certain issues of epistemology in the current climate of postmodernism, shows that the latter is self-defeating when it claims that we cannot attain any true knowledge about the past. Illustrations are taken from the history of pre-exilic Israel; however, the indissoluble unity of text and artefact is made clearer and more concrete through a detailed case study about the location of the house of Rahab as depicted in Joshua 2: 15, irrespective of whether this text is historical or not. Text and artefact should work hand in hand even when narratives turn out to be fictional, since thus there emerges a clearer picture of the external world which the author would have had in mind.

In the 6th century BCE, Jerusalem and Judea were destroyed by the Babylonians. This traumatic event created the need to construct and articulate a comprehensive past that would give meaningful context to the identity of the Israelites. New modes of communal organization and worship during this period formed the foundation of Second Temple Jerusalem and early Christianity. Readers will be able to revisit familiar Bible stories and reach a better understanding of these events through the lens of modern archaeology. Archaeology and the Biblical Record challenges traditional views of the scripture while respecting the religious sensitivities of the reader. This bold text invites both Jewish and Christian biblical scholars to rethink basic assumptions and reformulate their instructional methods. Accessible and concise, this fresh look at Bible history is written for teachers, members of the clergy, and general readers, providing answers to the many historical dilemmas confronted in the course of studying the Bible. Please visit www.factorfictionthebible.com for more information.

This book is intended for biblical scholars, scholars of ancient Judaism and Christianity. With contributions by: Vaux, R. De; Unknown function: Crowfoot, G. M. Unknown function: Plenderleith, H. J. Unknown function: Harding, G. L.

The nature of historical and archaeological research is such that biblical and archaeological evidence should both be taken into account so that we can attain a more reliable reconstruction of ancient Israel. Nowadays we are faced with numerous reconstructions which are very often diametrically opposed to each other owing to the different assumptions of scholars. An examination of certain issues of epistemology in the current climate of postmodernism, shows that the latter is self-defeating when it claims that we cannot attain any true knowledge about the past.
Illustrations are taken from the history of pre-exilic Israel; however, the indissoluble unity of text and artefact is made clearer and more concrete through a detailed case study about the location of the house of Rahab as depicted in Joshua 2: 15, irrespective of whether this text is historical or not. Text and artefact should work hand in hand even when narratives turn out to be fictional, since thus there emerges a clearer picture of the external world which the author would have had in mind.

Many of our religious beliefs are based upon faith alone, but archaeology gives us the opportunity to find evidence about what really happened in the past-evidence that can have a dramatic impact on what we believe and how we understand the Bible today. Archaeologist and rabbi Richard Freund takes readers through many of his own excavations in the Holy Land, searching for information about key biblical characters and events.

Originally published 1965, this volume is being reissued to make the entire series available to students and scholars of biblical and post-biblical Judaism and early Christianity.

In a chapel in the old crenellated church of Mary of Zion in Aksum, Ethiopia is kept an object that emperors, patriarchs and priests have assured the world is the most important religious relic of all time: the tabota Seyon, Ark of the Covenant, the Ark of Zion. This Ark is alleged to be no other than the Ark that Moses had constructed at Sinai and which destroyed the walls of Jericho. It was brought into Jerusalem by King David and installed in a magnificent temple by King Solomon. Then, the story goes, it came to Ethiopia of its own choice with the half-Ethiopian, half-Jewish son of Solomon and the Queen of Sheba. Are the legends true? Or is this story a monumental deception? Is there any real proof or is it the faith of a people alone that has created this Ark? From ancient texts to local stories, from the Bible to the writings of sixteenth and seventeenth century Jesuits, Stuart Munro-Hay traces the extraordinary legend of Ethiopia's Ark in what is a triumph of historical detective work. Munro-Hay scrutinises every mention of the Ark in Ethiopian records and tests every theory before he reaches his shocking conclusion. "The Quest for the Ark of the Covenant" promises to settle the mystery of the Ark of the Covenant for once and for all.

For everyone who's read the Bible and wondered what David's harp, or Nebuchadnezzar's sackbut and cornett really were, Jeremy Montagu, retired curator of Oxford's Bate Collection of Historical Instruments, has composed an astoundingly thorough investigation and explanation of the musical instruments that pepper the pages of Western Civilization's most holy book. This is a detailed study of all the musical instruments mentioned in the Bible, using the resources of linguistics, organology, and ethnomusicology to identify and describe them. Every reference to an instrument is noted and all the misconceptions of translation are corrected. The Bible, as we know it in English, is a translation, and the history of biblical translations into Aramaic, Greek, Latin and other languages is one of guesswork. The substitution of the musical instruments from the translator's era for those of the original author is as common as it is overlooked. Jubal did not have an organ, nor David a harp. This book uses all the resources available to establish what each instrument really was, what it looked like, and how it was played and is arranged in the same order as the King James Bible, with explanation where this differs from other versions in English. As well as a full bibliography, there are three indexes. The first is of Biblical Citations so that readers may check every mention in the Bible from its chapter and verse. The second is a quadrilingual parallel citation in Hebrew, Greek, Latin, and English, so that each reference can be crosschecked. The third is a general index. The four biblical languages, Hebrew, Aramaic, Greek, and Latin, are used to the full, and the original texts are cited frequently. There are 18 illustrations, some of which are archeological remains, some ethnographic parallels, and one is of the sole biblical instrument still in regular use: the ram's horn which brought down the walls of Jericho. Musical Instruments of the Bible is perfect for university theology and comparative religion depa

This is a readable introduction to the religious traditions of the ancient Israelites, the people of the Hebrew Bible. It sets forth the biblical and extra-biblical evidence concerning their beliefs, myths, and ritual practices.

The broad spectrum of the Mari documents provides innumerable opportunities for comparative research into Early Israel, the Bible and Biblical Hebrew. The present volume utilizes these possibilities to obtain a new perspective on Early Israelite times. In 1936, a French archaeological expedition to Mari, the capital of a kingdom on the Middle Euphrates in Syria, began uncovering a vast archive of some 25,000 cuneiform tablets. This huge corpus of Old Babylonian documents, mostly from the Mari palace - a unique royal complex of the eighteenth century BC - is slowly revealing a vivid picture of Mesopotamia at the time when the Israelites were in their earliest formative stage. One most fascinating facet of the archives is the light they shed on the early phases of Israelite socio-history. Indeed, the Mari archives now comprise the prime extra-Biblical source for this period, for they reflect a West Semitic population analogous to the so-called `Patriarchs'. The broad spectrum of the Mari documents, from exotic prophecies to political intrigue, provides innumerable opportunities for comparative research into Early Israel, the Bible, and Biblical Hebrew. The present volume utilizes these possibilities to obtain a new perspective on Early Israelite times.