For all those interested in biblical archaeology.
Ezekiel 37 is based upon Judean mortuary culture, and the revivification of bones is a reversal of death. Rather than a resurrection event, Ezekiel’s metaphor of Israel as a mass of dry bones is based upon the burial customs that occurred inside the family tomb.
A private seal impression with the Hebrew name “Ezer (son of) Haggai” discovered in the excavations at Tel Burna, Israel. The seal impression dates to the Iron II period and has parallels found at Gezer and Azekah.
The brief notice of Absalom’s pillar in 2 Sam 18:18 provides an important yet un-usual case of how memory is constructed in ancient Israel and the Hebrew Bible. Commemoration of the dead typically works from the perspective of the (living) descendent and is directed towards the (deceased) ancestor. Yet in this example Absalom commemorates h…[Read more]
The problem with using royal inscriptions as historical sources is their inherent bias. The interests of the king drive the narratives of royal inscriptions. Yet this essential feature reveals their underlying concept of history. In royal inscriptions, historical thought is defined by the life and experience of the king. This article will present…[Read more]
The Samaria Ostraca contain a subset of receipts that record wine shipments from what were evidently royal vineyards. But this particular group of ostraca has been largely overlooked in the study of the Northern Kingdom, probably resulting from the fact that not all of the ostraca were published in the editio princeps. This article presents a new…[Read more]
This dissertation proposes a social analysis of the Early Christian basilicas (4th-6th century) of Southern and Central Greece, predominantly those in the Late Roman province of Achaia. After an introduction which places the dissertation in the broader context of the study of Late Antique Greece, the second chapter argues that church construction…[Read more]
Argues that, reversing the trope of subjects visiting the magnificent, the Elohistic history has Yahweh interested in the simplest, flimsiest altars only, which he will visit when and where he is invited to do so. The implication rules out temple-altars and temples for their royal sponsorship.
Eric Vanden Eykel deposited Virginity, the Temple Veil, and their Demise: A Hypothetical Reader’s Perspective on Mary’s Work in the Protevangelium of James in the group Biblical archaeology on Humanities Commons 2 years, 9 months ago
In the second-century Protevangelium of James (henceforth PJ), Mary spins thread for a new temple veil. The episode has fascinated and perplexed both ancient and modern readers: Of all the jobs the author could have chosen for the protagonist, why this one? Scholars of PJ frame the significance of Mary’s work in a variety of ways. Some argue t…[Read more]
In the Synoptic accounts of the transfiguration (Matt 17:1-8; Mark 9:2-8; Luke 9:28-36), Moses and Elijah appear to Jesus and the disciples. One of the more common interpretations of their presence in this scene is that together they symbolize “the law and the prophets.” But from a canonical/narrative perspective, the situation is more complex tha…[Read more]
The Hebrew Bible often portrays Sheol in a manner evocative of the tomb. In texts such as Psalm 88 the tomb is a dreary and isolating symbol. Yet this contrasts with the positive role of the family tomb where the dead are reunited with their ancestors. The ritual analysis of Judahite bench tombs, however, reveals a dynamic concept of death. This…[Read more]