Search Results
The late antique papyri concerning baths and bathing habits are arranged chronologically, each papyrus having a code starting with P. The ostraca are grouped separately, each entry starting with an O-code. For each papyrus, the following information is presented: Ref. Reference to the
little changed in Late Antiquity. If one considers the collective immersion pools as the most characteristic element, especially in comparison to the Greek-style baths (however, see the remarks by Monica Trümper presented in chapter 1), one will conclude that late antique baths had turned towards a more
Tabernacle, the two biblical elements directly tied to God’s presence, are not present in the second Temple, and this may have opened the door to some dismay with the view that everything in Israel had gone back to the way it was before the Exile. 3 Even before the destruction of the second Temple in 70 CE
of organized worship in them. Even when temples were not present in the physical landscape, they continue to figure prominently in ancient Jewish “mental space,” as a locus of both memories about the past and aspirations for the future. Temples, however, did not exist in a splendidly isolated
of evidence and the lack of assured criteria for its assessment. The picture presented here is so divergent from what we postulate of the restoration reality that one might argue that if the Second Temple had already been inaugurated (as it was in about 515 BCE ) it would have been difficult to
chapter commenced. By including the second half of the 7th c., we could (theoretically) observe how the Roman-style baths in North Africa and the Middle East ‘survived’ the first decades of Muslim rule. The further development of bathing habits under Early Islam will only be presented as an ‘epilogue’, as
identity. The Temple tax tradition functions like a parable about the relationship of Matthew’s followers to other Jews. It is meant to show that, either in the past or present, the followers of Jesus are within Israel, expressing conciliation toward the Jews. Readers are urged to avoid unnecessary
The present contribution examines concepts of service and duty within Neo-Babylonian temples as reflected in the administrative letters from the archive of the Eanna temple in Uruk. 1 Following a brief survey of the administrative structure of Eanna, I will focus on the use of the Babylonian
and holiness, approaches to worship, and theology. 9 This is certainly the case with the Israelite Temples known from archaeological research or from literary sources. 10 The architect of the Temple plan of the Temple Scroll certainly intended to convey such messages. The present study seeks to
Israel and Judah. 37 Still, the only temple that was unearthed in archaeological excavations and whose plan is clear, i.e., the one at Arad, 38 along with the Jerusalem temple according to the biblical description, present a clear picture of very hierarchical approach (Figures 5.7, 5.8). 39 The temple