By James K. Aitken, James Carleton Paget

The Jewish-Greek culture represents an arguably specific strand of Judaism characterised via use of the Greek language and curiosity in Hellenism. This quantity lines the Jewish stumble upon with Greek tradition from the earliest issues of touch in antiquity to the top of the Byzantine Empire. It honors Nicholas de Lange, whose distinctive paintings introduced popularity to an undeservedly missed box, partially via dispelling the typical trust that Jewish-Greek tradition mostly disappeared after a hundred CE. The authors learn literature, archaeology, and biblical translations, equivalent to the Septuagint, so as to illustrate the big alternate of language and concepts. The Jewish-Greek culture in Antiquity and the Byzantine Empire demonstrates the long-lasting importance of the culture and should be a vital instruction manual for someone drawn to Jewish reviews, religious study, historic and Byzantine background, or the Greek language.

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Other such sports and entertainment facilities were built outside Jerusalem where Herod felt less constrained by Jewish customs (a hippodrome in Jericho, a stadium in Sebaste where he also built a temple dedicated to Caesar Augustus). 18 After Herod’s death in 4 bce his kingdom was divided among his three sons, but Archelaus who received Judaea, was deposed and exiled in 6 ce, when the country was transformed into a Roman province. 118) and for this reason resisted all Roman taxation, an act of opposition against all foreign influences, both political and cultural.

This was especially the case in Syria and Asia Minor, but also in Italy, especially in Rome, and in northern Africa. In Asia Minor, Jewish communities are well documented by the writings of the New Testament and early Christian literature, for the later period mainly by their archaeological remains and inscriptions.

Instead, the shared patterns of architecture and decoration, produced in many cases by the same artisans and workshops, provide room for doubt about what is or is not a synagogue, doubt which only exists as a result of a material culture which was not fundamentally different for pagans, Christians and Jews. In a piece devoted to the epigraphic footprint of Jews in the ancient world, Pieter van der Horst, after a review of the historiography of this subject, discusses the multiple ways in which inscriptions both complement, and especially, supplement, our knowledge, of Jewish life in the ancient and Byzantine worlds.

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