This article asks the question how post-exilic readers would have read 1-2 Samuel in Yehud. It answers the question by looking at ancient Mediterranean models of textual authority and education.

This volume presents a case for how and why people in archaic and classical Greece worshipped Underworld gods.

These gods are often portrayed as malevolent and transgressive, giving an impression that ancient worshippers derived little or no benefit from developing ongoing relationships with them. In this book, the first book-length study that…[Read more]

This volume presents a case for how and why people in archaic and classical Greece worshipped Underworld gods.

These gods are often portrayed as malevolent and transgressive, giving an impression that ancient worshippers derived little or no benefit from developing ongoing relationships with them. In this book, the first book-length study that…[Read more]

This article examines the young girls aged between seven and eleven year old who are elected to serve in the cult of Athena Polias, patron deity of Athens, in the classical period (roughly 5 th century, BC). I look at the creation of the dress given to Athena at the yearly Panathenaia festival, the creation of which is the main activity of their…[Read more]

This article examines the young girls aged between seven and eleven year old who are elected to serve in the cult of Athena Polias, patron deity of Athens, in the classical period (roughly 5 th century, BC). I look at the creation of the dress given to Athena at the yearly Panathenaia festival, the creation of which is the main activity of their…[Read more]

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.

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.

This chapter argues that the textual and archaeological evidence for imperial involvement in the Corinthia provides faint traces of what Jas Elsner has called “internal friction” in the manifestation of imperial and Corinthian authority in the region.