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The Israelites and the Greeks formed "the first free societies, cultivating rain-watered fields around a fortified citadel, recording their words about the human situation in a widely-accessible alphabetic script." With a keen eye for both comparisons and contrasts, John Pairman Brown investigates relationships between ancient Israel and Greece. In this intriguing and engaging work, he addresses historical, religious, linguistic, and cultural connections between these Mediterranean cultures. With erudition and humility, the author illuminates both Israelite and Greek writings and cultures. He brings a vast knowledge of the ancient Mediterranean and its languages to these studies, which will startle and entice the reader back to the ancient texts.
A history of the Jews in the Greek age, charting issues of stability and change in Jewish society during a period that ranges from the conquest of Palestine by Alexander the Great in the fourth century, until approximately 175 B.C.E. and the revolt of the Maccabees.
This is the extended and annotated edition including * an extensive annotation of almost 10.000 words about the oracles in religion * an interactive table-of-contents * perfect formatting for electronic reading devices THE Sibyls occupy a conspicuous place in the traditions and history of ancient Greece and Rome. Their fame was spread abroad long before the beginning of the Christian era. Heraclitus of Ephesus, five centuries before Christ, compared himself to the Sibyl "who, speaking with inspired mouth, without a smile, without ornament, and without perfume, penetrates through centuries by the power of the gods." The ancient traditions vary in reporting the number and the names of these weird prophetesses, and much of what has been handed down to us is legendary. But whatever opinion one may hold respecting the various legends, there can be little doubt that a collection of Sibylline Oracles was at one time preserved at Rome. There are, moreover, various oracles, purporting to have been written by ancient Sibyls, found in the writings of Pausanias, Plutarch, Livy, and in other Greek and Latin authors. Whether any of these citations formed a portion of the Sibylline books once kept in Rome we cannot now determine; but the Roman capitol was destroyed by fire in the time of Sulla (B. C. 84), and again in the time of Vespasian (A. D. 69), and whatever books were at those dates kept therein doubtless perished in the flames. It is said by some of the ancients that a subsequent collection of oracles was made, but, if so, there is now no certainty that any fragments of them remain.
K. E. Fleming's Greece--a Jewish History is the first comprehensive English-language history of Greek Jews, and the only history that includes material on their diaspora in Israel and the United States. The book tells the story of a people who for the most part no longer exist and whose identity is a paradox in that it wasn't fully formed until after most Greek Jews had emigrated or been deported and killed by the Nazis. For centuries, Jews lived in areas that are now part of Greece. But Greek Jews as a nationalized group existed in substantial number only for a few short decades--from the Balkan Wars (1912-13) until the Holocaust, in which more than 80 percent were killed. Greece--a Jewish History describes their diverse histories and the processes that worked to make them emerge as a Greek collective. It also follows Jews as they left Greece--as deportees to Auschwitz or émigrés to Palestine/Israel and New York's Lower East Side. In such foreign settings their Greekness was emphasized as it never was in Greece, where Orthodox Christianity traditionally defines national identity and anti-Semitism remains common.
Since the nineteenth-century rediscovery of the Gilgamesh epic, we have known that the Bible imports narratives from outside of Israelite culture, refiguring them for its own audience. Only more recently, however, has come the realization that Greek culture is also a prominent source of biblical narratives. Greek Myth and the Bible argues that classical mythological literature and the biblical texts were composed in a dialogic relationship. Louden examines a variety of Greek myths from a range of sources, analyzing parallels between biblical episodes and Hesiod, Euripides, Argonautic myth, selections from Ovid’s Metamorphoses, and Homeric epic. This fascinating volume offers a starting point for debate and discussion of these cultural and literary exchanges and adaptations in the wider Mediterranean world and will be an invaluable resource to students of the Hebrew Bible and the influence of Greek myth.
This book is a collection of essays that explore the variety of ways in which Jews in Israel responded to and appropriated Greek culture. In various ways the contributors provide corroborating evidence of the influence of Greek culture in Judea and Galilee, from before the Maccabean revolt on into the rabbinic period. At the same time, they probe the limits of that influence, the persistence of Semitic languages and thought patterns, and especially the exclusiveness of Jewish religion.
Lawrence M. Wills here traces the literary evolution of popular Jewish narratives written during the period 200 BCE-100 CE. In many ways, these narratives were similar to Greek and Roman novels of the same era, as well as to popular novels of indigenous peoples within the Roman Empire. Yet, as a group, they demonstrated a variety of novelistic innovations: the inclusion of adventurous episodes, passages of description and of dialogue, concern with psychological motivation, and the introduction of female characters. Wills focuses on five novels: Greek Esther, Greek Daniel, Judith, Tobit, and Joseph and Aseneth. Drawing on a wide range of theoretical works, he delineates the techniques and motifs of the Jewish novel, shows how the genre both initiated and distanced itself from nonfictional prose such as historical and philosophical writing, discusses its relation to Greco-Roman romance, and describes the social conditions governing its emergence and reception. Wills also places the novels in historical context, situating them between the Hebrew Bible, on the one hand, and subsequent developments in Jewish and Christian literature on the other. Wills sees the Jewish novel as a popular form of writing that provided amusement for an expanding audience of Jewish entrepreneurs, merchants, and bureaucrats. In an important sense, he maintains, it was a product of the "novelistic impulse": the impulse to transfer oral stories to a written medium to reach a more literate audience.
A continuation of the author's "Book of the ancient world" and similar to it in scope and form. It covers the period from the coming of the Greeks to 146 B.C.