By: Megan Sauter
When did the ancient Egyptians stop writing in hieroglyphs, and what came next? From the fourth to ninth centuries C.E., Egypt was predominantly Christian. During this time, the language used by the masses was Coptic.
By: Marek Dospěl
Jesus’ Last Supper and the Tomb of David are traditionally associated with a building called the Cenacle in Jerusalem. Can archaeology shed light on these traditions?
By: Jonathan Klawans
The Old City of Akko was designated a UNESCO World Heritage site in 2001, and rightly so: With layers of Ottoman and Crusader ruins above […]
By: Megan Sauter
Laodicea was a wealthy city in western Turkey that flourished for centuries. Why does the author of the Book of Revelation call the church of Laodicea “lukewarm”—neither hot nor cold? Recent excavations at the site might provide the answer.
Some of the most famous churches in Jerusalem were built during the Christian Crusades by Crusaders wishing to memorialize sites they believed to have great Christian significance.
In the fifth-century C.E. Codex Bezae, an early edition of the New Testament written in Greek, the Gospel of Mark describes Jesus’ anger before healing a leper (Mark 1:41). While later scribes changed Jesus’ anger to compassion, it is likely that Codex Bezae preserves the original reading.
By: Jelle Zeilinga de Boer and John R. Hale
According to Strabo and other sources, the Pythia who gave prophecies on behalf of Apollo was inspired by mysterious vapors. Is there evidence that intoxicating gases actually drifted through the Temple of Apollo at Delphi?
By: Hershel Shanks
I’ve been reading a new book titled Pseudo-Cyril of Jerusalem “On the Life and the Passion of Christ”: A Coptic Apocryphon by the Dutch scholar Roelof van den Broek.1 In case it has escaped your attention, it provides a new translation of an eighth-century Gnostic gospel in Coptic from Egypt that has been in the Morgan Library in New York since 1908, a gift of J.P. Morgan.