That many ancient toponyms in the Holy Land have survived for thousands of years, right up to modern times, is a remarkable and unique phenomenon, unparalleled in neighboring countries, such as Egypt, Mesopotamia, or Asia Minor. Preserved toponymy provides a basis for research in the historical geography of the country and is also of major importance for studies in the history of Hebrew and Aramaic, being a kind of ancient "recording" of an archaic linguistic inventory. In addition, it has many implications for a wide variety of other scholarly fields, such as Bible studies, Rabbinics, Qumran and Samaritan studies, early Christianity, Arabic and Islam. This reserve of preserved place-names is therefore frequently consulted and used by scholars for their purposes. Surprisingly, however, despite the importance of this subject, there have been very few attempts to "put things in order," and for many years there have been no rules that would help to understand the changes that occur in toponyms. Accordingly, the prevailing situation in the field of historical geography is one of near-anarchy; lacking hard and fast rules, scholars could find support for their identification of an ancient toponym in any somewhat similar Arabic name. In order to break this vicious circle of conjectures founded on dubious linguistic assumptions, producing "preservation laws" themselves provide an alleged basis for historical identification, and so on, Elitzur has tried, first and foremost, to lay down objective criteria for the selection of positive identifications. On this basis, he has built up a corpus of 177 toponyms representing positive or almost-positive identifications, upon which this study is based. Sixty of these toponyms are then reviewed in depth, tracing their documentation in all languages, throughout recorded history; in the process, the author has tried to locate and analyze whatever changes occurred and when. The linguistic conclusions from the material follow, arranged according to the standard layout of grammar books. Innovative conclusions and ideas in the context of historical geography emerged in the course of the study are listed alphabetically in the last part of the volume.

Adomnan, ninth abbot of Iona, wrote his book, On Holy Places (De Locis Sanctis), in the closing years of the seventh century. It is a detailed account of the sites mentioned in the Christian scriptures, the overall topography, and the shrines that are in Palestine and Egypt at that time. It is neatly broken into three parts: Jerusalem, the surrounding areas, and then a few other places. The whole has a contemporary and lively feel; and the reader is then not surprised when Adomnan says he got his information from a 'Gallic bishop name Arculf'. Things then get interesting for the more one probes, the book the amount of information that could have been obtained from Arculf keeps diminishing, while the amount that can be shown to be a reworking of written sources increases. We then see that Adomnan's book is an attempt to compile a biblical studies manual according to the demands of Augustine (354-430) - one of which was that there had to be an empirical witness. Thus, Adomnan wrote the work and employed Arculf as a literary device. However, he produced the desired manual which remained in use until the Reformation. As a manual we can use it to study the nature of scriptural studies in the Latin world of the time, and perceptions of space, relics, pilgrimage, and Islam. While a study of how the work was used by others, transmitted, reworked (for example by the Venerable Bede) brings unique light onto the theological world of the Carolingians.

For many, the names Bethlehem, Babylon, and Jerusalem are known as the setting for epic stories from the Bible featuring rustic mangers, soaring towers, and wooden crosses. What often gets missed is that these cities are far more than just the setting for the Bible and its characters—they were instrumental to the creation of the Bible as we know it today. Robert Cargill, Assistant Professor of Classics and Religious Studies at the University of Iowa, is an archeologist, Bible scholar, and host of numerous television documentaries, such as the History Channel series Bible Secrets Revealed. Taking us behind-the-scenes of the Bible, Cargill blends archaeology, biblical history, and personal journey as he explores these cities and their role in the creation of the Bible. He reveals surprising facts such as what the Bible says about the birth of Jesus and how Mary’s Virgin Birth caused problems for the early church. We’ll also see how the God of the Old Testament was influenced by other deities, that there were numerous non-biblical books written about Moses, Jacob, and Jesus in antiquity, and how far more books were left out of the Bible than were let in during the messy, political canonization process. The Cities That Built the Bible is a magnificent tour through fourteen cities: the Phoenicia cities of Tyre, Sidon, and Byblos, Ugarit, Nineveh, Babylon, Megiddo, Athens, Alexandria, Jerusalem, Qumran, Bethlehem, Nazareth, and Rome. Along the way, Cargill includes photos of artifacts, dig sites, ruins, and relics, taking readers on a far-reaching journey from the Grotto of the Nativity to the battlegrounds of Megiddo, from the towering Acropolis of Athens to the caves in Qumran where the Dead Sea Scrolls were discovered. An exciting adventure through time, The Cities That Built the Bible is a fresh, fascinating exploration that sheds new light on the Bible.

Provides Bible scholars, seekers who journey far and wide or armchair travelers with a complete and authoritative guide to places named in the Old and New Testaments, places that stood in silent witness to the most significant events as well as to the most important and intriguing personalities of Biblical times. Each of the two hundred entries contains an appropriate quotation from the Bible, an explanatory note and a comprehensive description of the site.

In the transmission we encounter various transformations of biblical proper names. The basic phonetic relationship between Semitic languages on the one hand and non-Semitic languages, like Greek and Latin, on the other hand, is so complex that it was hardly possible to establish a unified tradition in writing biblical proper names within the Greek and Latin cultures. Since the Greek and Latin alphabets are inadequate for transliteration of Semitic languages, authors of Greek and Latin Bibles were utter grammatical and cultural innovators. In Greek and Latin Bibles we note an almost embarrassing number of phonetic variants of proper names. A survey of ancient Greek and Latin Bible translations allows one to trace the boundary between the phonetic transliterations that are justified within Semitic, Greek, and Latin linguistic rules, and those forms that transgress linguistic rules. The forms of biblical proper names are much more stable and consistent in the Hebrew Bible than in Greek, Latin and other ancient Bible translations. The inexhaustible wealth of variant pronunciations of the same proper names in Greek and Latin translations indicate that Greek and Latin translators and copyists were in general not fluent in Hebrew and did therefore not have sufficient support in a living Hebrew phonetic context. This state affects personal names of rare use to a far greater extent than the geographical names, whose forms are expressed in the oral tradition by a larger circle of the population.

"I can see how this will work with both high school students and adults. Not only in schools but in chruches that appreciate sound scholarship. Very interesting. a Useful resource for teaching the Old Testament".---Randoiph C. Miller, Professor of Christian Nurture, Yale University