This volume presents the papers given at the Second International Conference on Galilee in Antiquity held at Duke University and the North Carolina Museum of Art in 1997. The goal of the conference was to examine the significance of Galilee and its rich and diverse culture through an extended period of time. Several of the papers have been revised since the conference and in light of continuing discussion. Furthermore, three new papers have been added to the collection, for a total of 25 contributions.

This unique, comprehensive work tackles questions posed by the polemics of the Church Fathers against the Roman theater and explores the subsequent developments of Western liturgical drama as a continuation of the Roman theater up to the time of Amalarius of Metz in the ninth century.

The regions that compose the current state of Israel and the emerging state of Palestine have yielded a wealth of fascinating archaeological evidence, from the Dead Sea Scrolls found in a cave in 1947 by a Bedouin searching for a lost sheep, to the remains of Roman camps and King Herod's luxurious palaces at the besieged city of Masada. The authors begin with introductions to the complicated and turbulent history of the region in which a series of invaders, including Babylonians, Assyrians, Persians, and Macedonians conquered and ruled over its people. The long reign of the Romans in the area is given particular attention-a reign that produced the infamous client rulers Herod the Great and Pontius Pilate, as well as two Jewish revolts against their Roman overlords, both of which met with brutal suppression. Lewin also analyzes eighteen ancient city-sites, including the familiar, such as Jerusalem and Bethlehem, and the less well-known, such as Herodion, with its extravagant palace-fortress, and Scythopolis, with its Roman temples and baths. This book provides an enlightening overview of a region that continues to capture the attention of the world.

Stuart Miller examines the hermeneutical challenges posed by the material and literary evidence pertaining to ritual purity practices in Graeco-Roman Palestine and, especially, the Galilee. He contends that "stepped pools," which we now know were in use well beyond the Destruction of the Temple, and, as indicated by the large collection on the western acropolis of Sepphoris and elsewhere, into the Middle and Late Roman/Byzantine eras,must be understood in light of biblical and popular perspectives on ritual purity. The interpretation of the finds is too frequently forced to conform to rabbinic prescriptions, which oftentimes were the result of the sages' unique and creative, nominalist approach to ritual purity. Special attention is given to the role ritual purity continued to play in the lives of ordinary Jews despite (or because of) the loss of the Temple. Miller argues against the prevailing tendency to type material finds—and Jewish society––according to known groups (pre-70 C.E.: Pharisaic, Sadducaic, Essenic; post 70 C.E.: rabbinic, priestly, etc.). He further counters the perception that ritual purity practices were largely the interest of priests and argues against the recent suggestion that the kohanim resurfaced as an influential group in Late Antiquity. Building upon his earlier work on "sages and commoners," Miller claims that the rabbis emerged out of a context in which a biblically derived "complex common Judaism" thrived. Stepped pools, stone vessels, and other material finds are realia belonging to this "complex common Judaism." A careful reading of the rabbis indicates that they were acutely aware of the extent to which ritual purity rites pertaining to home and family life had "spread," which undoubtedly contributed to their intense interest in regulating them.

Matthew's community, contrary to what many scholars believe, was a cosmopolitan, wealthy Jewish Christian community located in Galilee. Gale concludes that Matthew's community was a conservative Christian community located in Galilee that still believed the laws of the Torah were valid and required strict adherence. Gale's argument contrasts with many scholars who argue that the Matthean church was in the process of, or had already abolished, the Torah. Gale uses material evidence to indicate that Matthew's community was cosmopolitan and wealthy, and he argues that the community was also highly learned, comprised of many scribes. Gale concludes that the Matthean church was located near Sepphoris and was a wealthy, urban, and learned community.