Journal articles on the topic 'Antinoopoli'

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1

Essam El-Din Miligui, Radwa. "Antinoopolis." Bulletin of the Center Papyrological Studies 32, no. 1 (October 1, 2015): 1–5. http://dx.doi.org/10.21608/bcps.2015.17759.

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2

Schubert, Paul. "Antinoopolis: pragmatisme ou passion?" Chronique d'Egypte 72, no. 143 (January 1997): 119–27. http://dx.doi.org/10.1484/j.cde.2.309040.

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3

Gonis, Nikolaos. "Antinoite and Hermopolite Villages and Requisitions." Archiv für Papyrusforschung und verwandte Gebiete 65, no. 2 (December 1, 2019): 333–43. http://dx.doi.org/10.1515/apf-2019-0016.

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4

Bailey, Donald M. "A Ghost Palaestra at Antinoopolis." Journal of Egyptian Archaeology 85 (1999): 235. http://dx.doi.org/10.2307/3822443.

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5

Bailey, Donald M. "A Ghost Palaestra at Antinoopolis." Journal of Egyptian Archaeology 85, no. 1 (December 1999): 235–39. http://dx.doi.org/10.1177/030751339908500121.

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6

CORCORAN, SIMON. "TWO TALES, TWO CITIES: ANTINOOPOLIS AND NOTTINGHAM." Bulletin of the Institute of Classical Studies 50, Supplement_91 (March 1, 2007): 193–209. http://dx.doi.org/10.1111/j.2041-5370.2007.tb02389.x.

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7

Kruger, Michael J. "The Date and Content of P. Antinoopolis 12 (0232)." New Testament Studies 58, no. 2 (March 7, 2012): 254–71. http://dx.doi.org/10.1017/s0028688511000336.

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P. Antinoopolis 12 (Aland 0232), a miniature codex containing remnants of 2 John, was considered by C. H. Roberts to be our earliest copy of this short epistle (third century) and also evidence of an early Johannine corpus. However, upon closer examination, both of these claims appear to be problematic. This article will argue that P.Ant. 12 is most likely a fifth-century codex (not third) and that it was far too small to have carried the entire Johannine corpus. Although there is no combination of books that fits perfectly into this codex, the most plausible suggestion seems to be that P.Ant. 12 originally held the book of Hebrews and the Catholic Epistles.
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8

Coli, Massimo, Gloria Rosati, Gabriele Pini, and Michele Baldi. "The Roman quarries at Antinoopolis (Egypt): development and techniques." Journal of Archaeological Science 38, no. 10 (October 2011): 2696–707. http://dx.doi.org/10.1016/j.jas.2011.06.006.

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9

Verburg, Jelle, Tal Ilan, and Jan Joosten. "Four Fragments of the Hebrew Bible from Antinoopolis, P.Ant. 47–50." Journal of Egyptian Archaeology 105, no. 2 (December 2019): 209–16. http://dx.doi.org/10.1177/0307513320905848.

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An expedition of the Egypt Exploration Society in 1913–14 discovered four fragments of the Hebrew Bible (from the books of Kings and Job). This article presents the first critical edition of the fragments. With a few minor exceptions, the fragments conform to the Masoretic Text. The possible datings of these fragments range from the third to the early eighth centuries ce. Very little is known about the transmission of the text of the Hebrew Bible in the so-called ‘silent’ or ‘dark’ period between the Dead Sea Scrolls and the Cairo Genizah. The fragments also testify to the presence of a Jewish community in Egypt – which was virtually eradicated after the revolt of 115–17 ce. The article gives a brief overview of the extant documentary and epigraphic evidence to reconstruct the forgotten story of Jews at Antinoopolis in Late Antiquity.
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10

Emmel, Stephen, and Kristin Hacken South. "Isaac of Antinoopolis Encomium on Colluthus for 24 Pašons (19 May) A Newly Identified Coptic Witness (British Library Or. 7558[40] = Layton, Cat. BLC, No. 146)." Analecta Bollandiana 114, no. 1-2 (June 1996): 5–9. http://dx.doi.org/10.1484/j.abol.4.01672.

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11

De Lange, N. R. M. "Colette SIRAT, Patrice CAUDERLIER, Michèle DUKAN et Mordechai Akiva FRIEDMAN, La Ketouba de Cologne. Un contrat de mariage juif à Antinoopolis (Papyrologica Coloniensia XII), Westdeutscher Verlag, Opladen 1986, 72 pp. and XX pl., paper DM 52,-." Journal for the Study of Judaism 19, no. 1 (1988): 127–29. http://dx.doi.org/10.1163/157006388x00200.

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12

Hoogendijk, Francisca J. A., and Peter van Minnen. "Drei Kaiserbriefe Gordians 111. an die Bürger von Antinoopolis. P.Vindob. G 25945." TYCHE – Contributions to Ancient History, Papyrology and Epigraphy 02, no. 01 (1988). http://dx.doi.org/10.15661/tyche.1987.002.07.

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13

Waziry, Ayman. "AN UNPUBLISHED PEDESTAL OF RAMSES II FROM ANTINOOPOLIS WITH REFERENCE TO NINE BOWS." JOURNAL OF ANCIENT HISTORY AND ARCHAEOLOGY 6, no. 1 (April 7, 2019). http://dx.doi.org/10.14795/j.v6i1.365.

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14

Witt, Mathias. "Ein medizinischer Papyrus mit Kolumnentitel? Bemerkungen zu einem Exzerpt aus Antyllos’ περὶ βοηθημάτων im Antinoopolis-Papyrus III 128." Archiv für Papyrusforschung und verwandte Gebiete 61, no. 1 (January 1, 2015). http://dx.doi.org/10.1515/apf-2015-0005.

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15

Incordino, Ilaria, and Federica Facchetti. "A Decorated Jar of the Byzantine Period in the Museo Egizio, Turin (Suppl. 15626)." Rivista del Museo Egizio 3 (December 19, 2019). http://dx.doi.org/10.29353/rime.2019.2862.

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The article analyses a previously unpublished painted jar from the Byzantine Period discovered by Ernesto Schiaparelli at Asyut, possibly in 1911, and presently kept at the Museo Egizio, Turin (S. 15626). The distinctive female figure represented on the upper half of the body of the vessel is rather rare in the Byzantine repertoire. The author compares it with similar figures found on different supports and in different contexts. Notably, she highlights parallels with painted pottery from the monastery of Abba Nefer the Hermit at Manqabad, as well as in pottery assemblages from Kellia, Saqqara, Esna, Tebtynis, Deir el Bachit (West Thebes), and especially towns in Middle Egypt such as Amarna (Kom el-Nana), El-Ashmunein, Antinoopolis and Wadi Sarga. The probably non-religious female figure may be an instance of the well-known tendency in Byzantine Egypt to draw on the Hellenistic repertoire, especially in depictions of figures of prosperity and good luck, which would have been easily recognizable by both Christians and pagans. ملخص البحث: حلل المقالة إناء ملون لم يتم نشره من قبل ويعود إلى العصر البيزنطي، إكتشفه إرنستو سكياباريلي في أسيوط، على الأرجح في عام 1911، محفوظ حالياً في المتحف المصري بتورينو (S. 15626). الشكل الأنثوي المميز المعروض في النصف العلوي من جسم الإناء نادر جداً ضمن مجموعات أعمال العصر البيزنطي. يقارن المؤلف الشكل الموجود على الجزء العلوي من الإناء بأشكال متشابهة موجودة على أدوات مختلفة. تجدر الإشارة إلى أن الشكل يُبرز أوجه التشابه مع الفخار الملون بدير الناسك أبو نفر في منقباد، وكذلك في مجموعات فخارية موجودة في منطقة كيليا وسقارة وإسنا وتبتنيس ودير البشت (غرب طيبة)، وبشكل خاص في مدن مصر الوسطى مثل العمارنة (كوم النعناع) والأشمونين وانطيونوبوليس ووادي سرجة. ربما يكون شكل الشخصية الأنثوية غير الديني مثالاً على النزعة المعروفة في مصر البيزنطية من خلال الإرتكاز على مجموعة أعمال العصر الهلنستي، لا سيما في تصوير أشكال الرخاء والحظ السعيد التي كان يمكن التعرف عليها بسهولة لكلٍ من المسيحيين والوثنيين.
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