By Mark A. Chancey
This research of Galilee in the course of the time of Jesus demonstrates that, opposite to the perceptions of many New testomony students, the overpowering majority of Galilee's inhabitants have been Jews. using the gospels, the writings of the Jewish historian Josephus, and released archaeological excavation reviews, it lines the old improvement of the region's inhabitants and examines intimately particular towns and villages. it's the purely book-length therapy of this topic and is the fullest synthesis on hand of archaeological and literary proof for first-century CE Galilee.
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This research of Galilee through the time of Jesus demonstrates that, opposite to the perceptions of many New testomony students, the overpowering majority of Galilee's inhabitants have been Jews. using the gospels, the writings of the Jewish historian Josephus, and released archaeological excavation stories, it strains the old improvement of the region's inhabitants and examines intimately particular towns and villages.
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Extra info for The Myth of a Gentile Galilee
In his view, Sepphoris was an “important Roman cultural and administrative center” with “all the features of a Hellenistic city . . 42 Updating Case’s earlier argument in light of archaeological discoveries, Batey notes the possibility that Jesus, as a tekton, worked at Sepphoris during Antipas’s building programs. In his view, Jesus would 39 James F. Strange, “Some Implications of Archaeology for New Testament Studies,” in James. H. Charlesworth and Walter P. , What has Archaeology to do with Faith?
S. H. Hooke (New York: E. P. , 1939), 7–11. , 33–34. 7 Klausner, Jesus of Nazareth, 363; cf. 233. 5 Before the digs 13 Jackson Case provides a classic example of this reasoning. Case emphasized the importance of Sepphoris, one of Galilee’s two principal cities. Less than four miles from Nazareth, Sepphoris was clearly visible from the hills overlooking Jesus’s village. This proximity to Nazareth of a city with a population of both “Jews and foreigners” helped to explain the “unconventionality of Jesus in mingling freely with the common people, his generosity toward the stranger and the outcast, and his conviction of the equality of all classes before God .
H. Beck’sche Verlagsbuchhandlung, 1953), vol. II, 363–435. 57 Cf. 1 Macc. 5:9–23. 58 Freyne, Galilee, Jesus, and the Gospels, 169–170; see also Sean Freyne, “Behind the Names: Galileans, Samaritans, Ioudaioi,” in Eric M. : Eisenbrauns, 1999), 39–56; “Galilee,” OEANE, vol. II, 370–376; “Galilee,” ABD, vol. II, 895–899; “Geography, Politics, and Economics”; and “Archaeology and the Historical Jesus,” in John R. , Archaeology and Biblical Interpretation (London and New York: Routledge, 1997), 122–138.