Yarbro Collins’s goal in Paul Transformed is to capture the multiple images of Paul that early Christ-confessors created from reading the apostle’s letters.
“The pioneering study of Thea Gomelauri unfolds the history of the Lailashi Codex, and presents the paleographical and codicological description of one of the most ancient Bible codices.”
Women and the Polis is a welcomed addition to the scholarly conversation not only about ancient Greek benefactresses in particular but also about ancient Greek benefaction in general.
By methodically reading through its chapters and working through its exercises and chrestomathy, a user of Allen’s grammar can rapidly increase their familiarity with a good amount of the variation found in Coptic texts, then have the book on hand as a quick initial resource for whatever they might happen to read afterwards.
Readers will learn a great deal from G. Smith and Landau about paleography, apocrypha, monasticism, the history of sexuality, and the strange academic environments in which all of these are explored: filled with curiosity, envy, ambition, and flashes of brilliance.
Bishops in Flight reminds us to look to how narratives arise in in the collective memory of a community.
Fraade’s balanced and succinct style of commentary is… a product of and testament to the author’s meticulous use of the comparative method and will surely contribute to conversations between scholars of Scrolls and specialists in cognate fields.
The case of the Jewish catacombs exemplifies how scholars of the ancient world have long worked with undertheorized ideas about religious identities, religious communities, and the relationship between material culture and lived religion, among other things.
Denzey Lewis poses the provocative question: how did Rome become holy? The answer, as we see by the end of this book, lies mainly in the logic behind the compilation of the sources rather than in the sources per se.
What did she want us to see and know differently? How did she want to shape us?
Building upon scholarship that sees juridical contexts at the heart of these conceptions of punishment and just desserts, Henning pushes such conclusions further by asking what other assumptions, namely concerning bodies and gender, are brought into our scholarly interpretations of Hell and the afterlife.
In Divine Accounting, Quigley contends that the modern categories of “theology” and “economics” were not separate in antiquity but intertwined.
Throughout Literary Theory and the New Testament, Dinkler builds a persuasive case for the contributions literary theory continues to make to the field of New Testament studies.
The Journey of Christianity to India in Late Antiquity is a compelling take on how some Christians imagined an interconnected late ancient world.
The authors explore in detail the roles women played, attending to commonalities and particularities of “Jew and Gentile” women. From the very beginning, the authors take great care to guide those who will teach from this textbook, and they are explicit about the book’s scope and limitations. Readers will find not only a useful primer for studying gender within ancient texts, but also, a detailed account of the various ways in which readers and students themselves interpret these texts.
“In this innovative and deeply engaging study, Newsom sparks new ways of thinking about models of moral agency in biblical and early Jewish literature and paves the way for a broader application of the analysis that considers Jewish literature composed in Greek or the literature of other cultures.”
What did being Roman mean after 476? And how did the notion that the Roman empire could fall shape political rhetoric in the east?
Weaving together studies of emotion, homiletics, and biblical exegesis, this work offers an important analysis of a recurrent theme in Chrysostom’s preaching.
By focusing on known dynamics of memory and archaeological evidence, Pioske brings together sometimes-disparate methodological considerations to make a persuasive case for how one might engage in a historically and theoretically responsible way with the knowledge claims made in early Hebrew texts.
Corke-Webster argues that the History reflects Eusebius’ particular socio-political circumstances during the first quarter of the fourth century.
[H]is project does bring to the fore the question of what these terms—as classificatory labels—might have meant to the ancient authors who used them, and, perhaps more within our control, what they mean for scholars today. If our evidence seems to resist our current attempts at classification, perhaps we need to rethink how we are classifying.
Noga-Banai structures her study around repeated journeys between Jerusalem and Rome from the first through fifth centuries, tracing a period from subtle to increasingly assured visual appropriation of memories and tropes, culminating in a self-assured and assertive Rome confident in its identity as the perceived historical center of the Christian movement.
“In sum, Gray is a careful and intuitive reader and teacher of rabbinic text creating cogent and compelling arguments which support her conclusions about the interplay and shift in rabbinic values and theology on charity.”
Cadenhead’s thoughtful historical framing of Gregory’s familial, ecclesial, political, and monastic contexts undergirds this study and provides the context for understanding Gregory’s views on the body and desire.
Preaching Christology in the Roman Near East makes a significant contribution to both Syriac studies and late ancient studies.
In fact, binitarianism is even found in a number of late antique rabbinic texts as well, ultimately signaling that binitarian ideas did not necessarily serve as a form of proto-trinitarianism, remaining a part of Jewish thought even after the founding of Christianity.
Anthony Keddie joins this rising movement of scholars interacting with class in a serious way, and his Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins stands as a welcome addition to recent provocative publications.
“his holistic treatment of the inscriptions from Kuntillet ‘Ajrud as a set of scribal exercises that bespeaks the curricular categories known from cuneiform scribal education provides a novel empirical framework that clarifies the impact of the Mesopotamian scribal infrastructure on the early Israelite school curriculum.”
While studies of the economy in Palestine during Tannaitic and Amoraic periods have a great quantity of textual evidence to draw upon, including but not limited to rabbinic sources, there is much less material available from the Second Temple period available for such an analysis. As such, Gordon’s work attempts to examine a wide range of both textual and archaeological evidence in order to flesh out our knowledge of the Jerusalem Temple economy.
Schott’s translation requires dedication on the part of the reader who may need to use the glossary, but also renders the Greek language and rhetorical techniques Eusebius employs more visible.