Relevant bibliographies by topics / Tomb of (Bethlehem)

Academic literature on the topic 'Tomb of (Bethlehem)'

Author: Grafiati
Published: 26 July 2024
Last updated: 28 July 2024

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Journal articles on the topic "Tomb of (Bethlehem)"

1

Magness, Jodi. "Herod the Great’s Self-Representation Through His Tomb at Herodium." Journal of Ancient Judaism 10, no. 3 (May 19, 2019): 258–87. http://dx.doi.org/10.30965/21967954-01003002.

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In 2007, the late Ehud Netzer announced the discovery of the mausoleum of Herod the Great at Herodium. This paper considers Herod’s self-representation through his tomb at Herodium, which consists of a mausoleum on the side of a massive artificial tumulus that was planned by Herod as his final resting place and everlasting memorial. Comparisons with the lost Mausoleum of Alexander in Alexandria, the Philippeion at Olympia, and the Mausoleum of Augustus at Rome indicate that Herod intended Herodium to serve as a royal, dynastic monument and victory memorial situating him within a line of heroic and deified kings, while the site’s location overlooking Bethlehem visually asserted Herod’s claims to have fulfilled the expectations associated with a Davidic messiah.
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Bowman, Glenn. "A Weeping on the Road to Bethlehem: Contestation over the Uses of Rachel’s Tomb." Religion Compass 7, no. 3 (March 2013): 79–92. http://dx.doi.org/10.1111/rec3.12033.

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3

Nigro, Lorenzo, Daria Montanari, Mohammed Ghayyada, and Jehad Yasine. "The el-Atan Tomb: an Early Bronze IVB female burial in the heart of Bethlehem." Vicino Oriente 21 (2017): 225–56. http://dx.doi.org/10.53131/vo2724-587x2017_13.

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Isaac, Rami K., and Vincent Platenkamp. "The Actualization of the Critical Impulse in Critical Theory: Dialogical Rationality Around Rachel's Tomb in Bethlehem, Palestine." Tourism Analysis 24, no. 1 (March 1, 2019): 101–13. http://dx.doi.org/10.3727/108354219x15458296266364.

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Books on the topic "Tomb of (Bethlehem)"

1

Strickert, Frederick M. Rachel weeping: Jews, Christians, and Muslims at the Fortress Tomb. Collegeville, Minn: Liturgical Press, 2007.

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2

Sefer Yesod li-ḳero: Sefer Ohel Raḥel imenu : ha-kolel hishtapkhut ha-nefesh ṿe-limudim ... ha-meḳif kol ʻinyene Raḥel imenu u-matsevat ḳevuratah. Yerushalayim: Mekhon Ohel Raḥel imenu, 2003.

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3

Raḥel, Mosdot Ḳever. Tefilah ʻal Tsiyon Raḥel imenu: Prayer at Rachel's Tomb. Yerushalayim: Mosdot Ḳever Raḥel, 2006.

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Fraiman, Shelomoh Eliyahu. Poteaḥ sheʻarim: Zikhronot u-firḳe ḥayim mi-pinḳesaṿ shel R. Shelomoh Eliyahu Fraiman, shomer ḳever Raḥel ṿe-shamash Bet ha-keneset "ha-Ḥurvah". Yerushalayim: Feldhaim, 2009.

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Rachel Weeping: Jews, Christians, and Muslims at the Fortress Tomb. Liturgical Press, 2007.

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6

Shaʻar ha-shamayim: Toldot ha-meḳomot ha-ḳedoshim ṿe-tsiyune ha-ḳodesh bi-Yerushalayim, Ḥevron ṿe-Ḳever Raḥel ṿe-nispaḥ be-ʻinyene hishtaṭḥut ʻal ḳivre tsadiḳim, ʻim tefilot meyuḥadot u-musmakhot ḥelḳan nedirot, le-omran ba-meḳomot ha-ḳedoshim = Sha-ar Hashama-im : historical overvew of holy places and burial sites of tzadikim in Israel (Jerusalem, Chevron & Bet Lechem). Yerushalayim: Avraham Yeshaʼyahu Landoi, 2016.

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In Statu Quo: Structures of Negotiation. Hatje Cantz Verlag GmbH & Co KG, 2018.

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Book chapters on the topic "Tomb of (Bethlehem)"

1

Morozova, Yulia G. "Bethlehem and Its Symbolism in the Works of Ivan Bunin." In I.A. Bunin and his time: Context of Life — History of Work, 900–923. A.M. Gorky Institute of World Literature of the Russian Academy of Sciences, 2021. http://dx.doi.org/10.22455/ab-978-5-9208-0675-8-900-923.

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The paper deals with the essays from the Bunin’s book “Shadow of the Bird” (“Judea” and “Gennesaret”), poems of 1906–1907 (“Abraham”, “Star Worshippers”, “The Source of the Star. From the Syrian Apocrypha”, “Rachel’s Tomb”, “Jerusalem”, “Temple of the Sun”) and Vera Muromtseva-Bunina’s memoirs about the pilgrimage to the Holy Land in 1903–1909. The image of Bethlehem with its symbolic and toponymic signs can be drawn from those sources. The author indicates the genre, artistic, and compositional originality of works dedicated to Palestine and its main city. A special place in the paper is given to the temple of Bethlehem and the image of the Magi, whose origin (in the historical and cultural context) is associated with the most ancient peoples of the Sabaean culture. The author attempts a reconstruction of the semantics of the main biblical phrases and word forms associated with the ancient sites of Judea and Bethlehem. It is pointed out that the artistic descriptions of the nature and history of the Holy Land in Bunin’s texts reveal the writer’s historiosophical views, important conceptual positions, such as the theme of memory, the cyclicity of life and world development, and the idea of the world circle. The color symbolism and semiotics of the landscape of Bethlehem and its surroundings are considered. Biblical characters associated with the history of the city, its artifacts, and concepts that recreate the appearance of an ancient syncretic culture are considered — Ruth, David, Rachel, Virgin Mary, and Christ. It is concluded that the image of Bethlehem is a collective “mosaic”, generating different readings and expanding the already complex hermeneutical field of Bunin texts and their versions.
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2

Taylor, Joan E. "Eleona." In Christians and the Holy Places, 143–56. Oxford University PressOxford, 1993. http://dx.doi.org/10.1093/oso/9780198147855.003.0007.

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Abstract THE fourth and final site of a Constantinian basilica is the Eleona Church on the Mount of Olives. Constantine, via Helena, constructed this edifice over a cave which, according to Bagatti, ‘had seen cult in former times, beginning with Apostolic days’. We shall consider here whether this statement is borne out by the surviving evidence, literary and archaeological. It was argued above that it is very unlikely that the tree at Mamre or the tomb and rock at Golgotha were subject to any Christian veneration before the fourth century. The cave at Bethlehem was visited by Christians in the latter part of the third century, but in fact its main identity was that of a cave of Tammuz Adonis. It is not surprising that the place of Christ’s crucifixion and burial left a distinct memory, but the Nativity did not and could not have done so, since it is very unlikely that the accounts of Christ’s birth in Bethlehem are historical.
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3

Selwyn, Tom. "Chapter 13 Tears on the Border The Case of Rachel’s Tomb, Bethlehem, Palestine." In Contested Mediterranean Spaces, 276–96. Berghahn Books, 2022. http://dx.doi.org/10.1515/9780857451330-018.

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