By Eric M. Meyers, Mark A. Chancey

Drawing at the latest, groundbreaking archaeological learn, Eric M. Meyers and Mark A. Chancey re-narrate the background of historic Palestine during this richly illustrated and expertly built-in book.  Spanning from the conquest of Alexander the nice within the fourth century BCE until eventually the reign of the Roman emperor Constantine within the fourth century CE, they synthesize archaeological proof with historic literary resources (including the Bible) to provide a sustained assessment of the tumultuous highbrow and non secular alterations that impacted global historical past in the course of the Greco-Roman period.

The authors reveal how the transformation of the traditional close to East less than the effect of the Greeks after which the Romans ended in foundational adjustments in either the cloth and highbrow worlds of the Levant. Palestine's subjection to Hellenistic kingdoms, its rule by way of the Hasmonean and Herodian dynasties, the 2 disastrous Jewish revolts opposed to Rome, and its complete incorporation into the Roman Empire supply a heritage for the emergence of Christianity.  The authors discover within the archaeological list how Judaism and Christianity have been nearly undistinguishable for hundreds of years, until eventually the increase of imperial Christianity with Emperor Constantine.

The purely book-length evaluation to be had that makes a speciality of the archaeology of Palestine during this interval, this entire and powerfully illuminating paintings sheds new gentle at the lands of the Bible.

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Extra resources for Alexander to Constantine: Archaeology of the Land of the Bible, Volume III

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Palestine and the various ethnic groups within it to di∫ering degrees began to absorb the new international culture in architecture as well as internal a∫airs (fig. 7). But as we have said 23 24 the advent of hellenism Fig. 7. e. The painted tomb with arcosolia provides striking evidence of the early traces of Greek influence in Palestine. com) already, the greatness of Hellenism was that it did not require of its newly conquered peoples that they give up their indigenous ways; rather, it often allowed them to express themselves within the new culture in ways that were true to their own tradition.

The buildings made ample use of Hellenistic elements such as Doric and Corinthian columns, bathing facilities, and frescoes and mosaics. They also sometimes included a distinctively Jewish feature, miqvaot, revealing attention to Jewish purity concerns. Architectural fragments from them appear at several sites, such as Kypros, Alexandrium, and Machaerus, and some of the cisterns at Masada may have Hasmonean origins. The Hasmonean palace from which archaeologists have recovered the most information stood at the oasis of Jericho.

E. A pyramid marked its top as well, and three successive courts led up to a porch decorated with a Doric architrave and a Doric-style column flanked by two pilasters. The walls of the porch bore two inscriptions: an Aramaic one names one of the interred as Jason, calls for visitors to lament, and includes the traditional Jewish consolation “Shalom,” while a Greek one seems to urge the living to rejoice in the present life. An intriguing combination of charcoal drawings adorned the porch walls: three crudely drawn ships may hint that one of the interred had maritime interests, a palm branch is an early example of a symbol that typifies ancient Jewish art, and five menorot are among the earliest images of the Temple candelabrum.

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