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By Andrea M. Berlin, J. Andrew Overman

The 1st Jewish rebellion opposed to Rome is arguably the main decisive occasion within the historical past of Judaism and Christianity. The destruction of the Temple in Jerusalem in 70 CE through the Roman basic Titus pressured a metamorphosis in constitution and shape for either one of those fraternal religions. but regardless of its significance, little has been written at the First insurrection, its factors, implications and the proof surrounding it.In this quantity, Andrea M. Berlin and J. Andrew Overman have collected the key students at the interval to debate and debate this pivotal historic occasion. The contributions discover either Roman and Jewish views at the insurrection, taking a look at its background and archaeology, and at last interpreting the ideology and interpretation of the riot in next heritage and fantasy.

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Brill. Shaw, B. D. (1989) Review of Goodman, Ruling Class, Journal of Roman Studies 79: 246–7. —— (1993) “Tyrants, Bandits and Kings: Personal Power in Josephus,” Journal of Jewish Studies 44: 173–203. Smith, M. (1971) “Zealots and Sicarii: their origins and relations,” Harvard Theological Review 64: 1–19. Sterling, G. E. (1992) Historiography and Self-definition: Josephus, Luke-Acts and Apologetic Historiography, Leiden: E. J. Brill. Stern, M. ). Syme, R. (1986) The Augustan Aristocracy, Oxford: Clarendon Press.

Seneca too has a laugh at the lighting of lamps, wondering why anyone bothers with it. 27 So, even the rivers rest one day a week. Comparable lampooning directed itself against another Jewish practice: the abstention from eating pork. This too was well known among Romans and drew frequent comments, a conspicuous characteristic regularly associated with the Jews. Even the emperors noticed this peculiar habit. A famous joke line attributed to Augustus illustrates it. ”28 And the emperor Caligula also exhibited familiarity with the dietary restriction.

Rather than stressing what this group found it difficult to do and why, more recently some scholars have concentrated on the modes of exercise of such power as they did have, emphasizing their role as rural patrons (Schwartz 1994) or mafioso-like tyrants (Shaw 1993). Concentration on the highly peculiar role in Galilee of John of Gischala as portrayed by Josephus has proved fruitful in this regard, since here was a man whose apparent lack of institutional authority was more than compensated for by the influence of his friends in high places and his capacity to draw in supporters from the surrounding countryside (Rappaport 1982).

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