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By Andrea M. Berlin, J. Andrew Overman
The 1st Jewish insurrection 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 via the Roman common Titus compelled 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 reasons, implications and the proof surrounding it.In this quantity, Andrea M. Berlin and J. Andrew Overman have accrued the major students at the interval to debate and debate this pivotal historic occasion. The contributions discover either Roman and Jewish views at the rebellion, its background and archaeology, and eventually analyzing the ideology and interpretation of the rebel in next heritage and fable.
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The First Jewish Revolt: Archaeology, History and Ideology
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Extra resources for The First Jewish Revolt: Archaeology, History and Ideology
Sample text
103–4). Martial has a few obscene poems that make reference to circumcision. 5). 94). And still another speaks of a friend whom he often accompanied to the baths, one who always wore an enormous sheath over his organ, claiming that it allowed him to spare his voice. 82). As is clear, the practice of circumcision gave rise to mockery and parody, a valuable source of material for jokesters. What does all this amount to? To analyze Roman attitudes from this assembled testimony as falling into the categories of anti-Semitism or philoSemitism is far off the mark.
But his insistence on direct worship was anomalous, aberrant, and abortive. 10 As for Tacitus, his comment about Jewish unwillingness to worship the emperor did not constitute a reproach. Tacitus was no fan of emperor worship himself (cf. 74). 11 Tacitus, in fact, delivers an unexpectedly positive verdict on the Jewish engagement in the Great Revolt itself. 13 Tacitus, to be sure, ascribes this more to foolhardiness than to wisdom. But he plainly does not regard it as a treacherous undermining of the Roman order.
The 28 Erich S. E. , a delegation of envoys, fifty in number, arrived in Rome from Judea to make a case to Augustus for terminating the rule of the Herods. Their cause was immediately endorsed by eight thousand Roman Jews who lobbied Augustus vigorously on their behalf (Ant. 17: 300–1). The Romans had thus had first hand experience with the manifestations of Jewish solidarity, the interests that linked members of the tribe across the Mediterranean. A number of questions spring to mind. What image did Jews possess in Roman eyes?