Biblical Archaeology Review

Midrash means (in Hebrew) “searching out” and refers to Rabbinic interpretations of the Biblical text, often taking the form of stories that fill in the missing pieces of a Biblical narrative.

Paradise Lost 4:736–752. For more about this, see Gary Anderson, The Genesis of Perfection: Adam and Eve in Jewish and Christian Imagination (Louisville: Westminster John Knox, 2001), pp. 63–73.

The idea that the Bible as the word of God contains no errors or contradictions.

Paul’s journeys in Acts follow this pattern. Luke’s narrative notes that Paul almost always speaks at synagogues in the cities along his route. Paul’s letter to the Romans (1:16) also supports this plan. See Eckhard J. Schnabel, Paul the Missionary: Realities, Strategies and Methods (Downers Grove, IL: IVP, 2008).

Stephen Mitchell, “Inscriptions from Melli (Kocaaliler) in Pisidia,” Anatolian Studies 53 (2003), pp. 139–159. Mitchell suggests that the ruins should be dated to the third century A.D.

Supplementum Epigraphicum Graecum, Vol. II, 718. The mountaintop site near Kozan currently exhibits large city walls and two city gates, an agora, a three-story market building (macellum), a necropolis and several unidentified buildings. The remote location of Pednelissos makes it unlikely to be excavated anytime soon. Thus, it is difficult to say much about the composition of the city and the possible presence of Jews there.

G.E. Bean and R.M. Harrison, “Choma in Lycia,” Journal of Roman Studies 57 (1967), p. 43.

J. Reynolds and R. Tannenbaum, Jews and Godfearers at Aphrodisias (Cambridge: Cambridge Philological Society, 1987).

Although today the Kestros/Aksu River is not navigable, both Strabo and the Studiasmus Maris Magni indicate it was in ancient times.

Lionel Casson, Ships and Seamanship in the Ancient World (Baltimore: Johns Hopkins Univ. Press, 1995) and L. Casson, Travel in the Ancient World (Baltimore: Johns Hopkins Univ. Press, 1994), pp. 149–162.