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This volume presents a batch of incisive new essays on the relationship between Roman imperial power and ideology and Christian and Jewish life and thought within the empire. Employing diverse methodologies that include historical criticism, rhetorical criticism, postcolonial criticism, and social historical studies, the contributors offer fresh perspectives on a question that is crucial for our understanding not only of the late Roman Empire, but also of the growth and change of Christianity and Judaism in the imperial period.

Abstract This paper aims at highlighting a methodological flaw in current biblical archaeology, which became apparent as a result of recent research in the Aravah's Iron Age copper production centers. In essence, this flaw, which cuts across all schools of biblical archaeology, is the prevailing, overly simplistic approach applied to the identification and interpretation of nomadic elements in biblical-era societies. These elements have typically been described as representing only one form of social organization, which is simple and almost negligible in historical reconstructions. However, the unique case of the Aravah demonstrates that the role of nomads in shaping the history of the southern Levant has been underestimated and downplayed in the research of the region, and that the total reliance on stone-built archaeological features in the identification of social complexity in the vast majority of recent studies has resulted in skewed historical reconstructions. Recognizing this \"architectural bias\" and understanding its sources have important implications on core issues in biblical archaeology today, as both \"minimalists\" and \"maximalists\" have been using stone-built architectural remains as the key to solving debated issues related to the geneses of Ancient Israel and neighboring polities (e.g., \"high\" vs. \"low\" Iron Age chronologies), in which- according to both biblical accounts and external sources-nomadic elements played a major role.

The aim of this study was to determine if the protozoa that cause dysentery might have been present in Jerusalem, the capital of the Kingdom of Judah, during the Iron Age. Sediments from 2 latrines pertaining to this time period were obtained, 1 dating from the 7th century BCE and another from the 7th to early 6th century BCE. Microscopic investigations have previously shown that the users were infected by whipworm (Trichuris trichiura), roundworm (Ascaris lumbricoides), Taenia sp. tapeworm and pinworm (Enterobius vermicularis). However, the protozoa that cause dysentery are fragile and do not survive well in ancient samples in a form recognizable using light microscopy. Enzyme-linked immunosorbent assay kits designed to detect the antigens of Entamoeba histolytica, Cryptosporidium sp. and Giardia duodenalis were used. Results for Entamoeba and Cryptosporidium were negative, while Giardia was positive for both latrine sediments when the analysis was repeated three times. This provides our first microbiological evidence for infective diarrhoeal illnesses that would have affected the populations of the ancient near east. When we integrate descriptions from 2nd and 1st millennium BCE Mesopotamian medical texts, it seems likely that outbreaks of dysentery due to giardiasis may have caused ill health throughout early towns across the region.

The ancient city of Jericho, located at the archaeological site of Tell es-Sultan west of the Jordan River and adjacent to the Ein es-Sultan spring on the edge of modern Jericho, has often been associated with the biblical city of Jericho and the story found in the book of Joshua. The identification of Jericho with Tell es-Sultan is not disputed, and numerous excavation teams have affirmed Tell es-Sultan as Jericho. While excavations have also uncovered the fiery destruction of a walled city at Jericho, the date of the fall of Bronze Age Jericho and the association of this destruction with the narrative in the book of Joshua have been a point of disagreement among archaeologists for more than a century. The first excavations at Jericho (Tell es-Sultan) occurred in 1868 under the direction of Charles Warren, followed by soundings conducted by FJ Bliss in 1894, the expeditions of the years 1907–1909 and 1911 by Ernst Sellin and Carl Watzinger, the excavations of 1930–1936 directed by John Garstang, the 1952–1958 project of Kathleen Kenyon, brief excavations by Shimon Riklin in 1992, and the most recent excavations and restorations by the joint Italian–Palestinian team from 1997 to 2000 under Nicolo Marchetti and Lorenzo Nigro, followed by the 2009–2017 seasons directed by Jehad Yasin, Hamdan Taha, and Lorenzo Nigro. Although there is a significant deviation in views over the exact date of the destruction and abandonment, archaeological analyses of Jericho generally agree on the manner in which the city met its end, including a widespread fire, collapsed mudbrick walls, burning of the stored grain, and abandonment. However, assessing all of the archaeological data from Jericho IVc, both new and old, including pottery wares, Egyptian scarabs, a cuneiform tablet, stratigraphic analysis, and radiocarbon samples, allows a more definitive historical reconstruction concerning the chronology of the destruction of Jericho and its connections to the biblical narratives.

This article discusses the rise of archaeology in Asia Minor and the related development of heritage tourism in Turkey. It focuses particularly on the branch termed archaeobiblical tourism. It first discusses the demographics of its clientele and then looks at publications related to biblical archaeology that have created interest in these sites. The article next discusses five areas of interest to archaeobiblical tourists: two are related to the Old Testament and three to the New Testament. Since sites related to Paul number the most in Asia Minor, special attention is given to visiting them by land and sea. A list of archaeological realia that archaeobiblical tourists encounter at various sites is presented. The article closes with an extended discussion of how archaeobiblical tourism developed and how it is currently marketed globally. It concludes that Christian visitors are motivated primarily to see the cities where biblical events took place and where the apostles ministered. Along the way they learn about archaeology and Greco-Roman history and culture, and therefore begin to integrate this new knowledge with the biblical texts they are reading.

This book traces the interaction of biblical studies and archaeology in Palestine. It highlights the field aspects of biblical archaeology, and clarifies the theoretical and methodological framework of the original excavators. Although biblical archaeology has been dismissed in favor of the new paradigm of Syro-Palestinian archaeology, the recognition of its positive contributions would restore a much needed balance to the current understanding of the growth and development of the field.

Israelite religion has always fascinated scholars [...]

For British Anglican tourists, archaeological tourism in Palestine marked an expansion of a broader British cultural and religious relationship to Palestine as a land made familiar by a childhood of bible stories and nativity scenes, and one which played a role in the biblification of Palestine and the appropriation of its past to validate and strengthen a connection to Britain and the Mandate. Archaeology offered a direct link to the materiality of the biblical past, experienced via a “kairotic moment” in which the past meets the present. By examining reports of British travelers to Palestine, this article considers how materially embodied religious experiences not only drove tourist movement to Palestine but also functioned as a keystone in Britain’s relationship with Palestine during the Mandate period. Behind this growth in archeological tourism, however, is a story of tension, most notably between Mandate Palestine’s first director of antiquities, John Garstang, and the Mandate and Westminster governments. From his optimism in a report on the future of archaeology in Palestine in 1919 to his bitter resignation in 1926, Garstang’s story represents the Mandate’s failures with regard to archaeology. These tensions and Garstang’s unease foreshadowed the development of archaeology as a tool of settler colonialism in occupied Palestine today.

Recent excavations and high-precision radiocarbon dating from the largest Iron Age (IA, ca. 1200-500 BCE) copper production center in the southern Levant demonstrate major smelting activities in the region of biblical Edom (southern Jordan) during the 10th and 9th centuries BCE. Stratified radiocarbon samples and artifacts were recorded with precise digital surveying tools linked to a geographic information system developed to control on-site spatial analyses of archaeological finds and model data with innovative visualization tools. The new radiocarbon dates push back by 2 centuries the accepted IA chronology of Edom. Data from Khirbat en-Nahas, and the nearby site of Rujm Hamra Ifdan, demonstrate the centrality of industrial-scale metal production during those centuries traditionally linked closely to political events in Edom's 10th century BCE neighbor ancient Israel. Consequently, the rise of IA Edom is linked to the power vacuum created by the collapse of Late Bronze Age (LB, ca. 1300 BCE) civilizations and the disintegration of the LB Cypriot copper monopoly that dominated the eastern Mediterranean. The methodologies applied to the historical IA archaeology of the Levant have implications for other parts of the world where sacred and historical texts interface with the material record.