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It is fatal to show pity in a time of war. Led by the mighty Titus, the Roman army besieges Jerusalem. Arrows rain over the city day and night, and battering rams assault its defensive walls. Inside, the people curse their fate, resistant to the last but maddened by hunger. After days of rebellion, al last their city falls. The citizens plead for mercy - but as the Romans march on the Temple of Masada, the most sacred sanctuary of the Jewish people, flaming torches blaze above their heads . . .
The Siege of Jerusalem (c. 1370-90 CE) is a difficult text. By twenty-first-century standards, it is gruesomely violent and offensive. It tells the story of the Roman destruction of the Second Temple in Jerusalem in 70 CE, an event viewed by its author (as by many in the Middle Ages) as divine retribution against Jews for the killing of Christ. It anachronistically turns first-century Roman emperors Titus and Vespasian into Christian converts who battle like medieval crusaders to avenge their savior and cleanse the Holy Land of enemies of the faith. It makes little sense without frank understanding of medieval Christian anti-Semitism. There is, nevertheless, some consensus that Siege is a finely crafted piece of poetry, and that its combination of horror, beauty, and learnedness makes it an effective work of art. As literary scholar A.C. Spearing has put it, “We may not like what the poet does, but it is done with skillful craftsmanship and sometimes with brilliant virtuosity.” The tale that the anonymous Siege poet tells, moreover, is an important and still reverberating part of the history of Western thinking about the East. It is, in Yehuda Amichai’s phrase, a “currency of the past” that continues to be negotiated. The first-century destruction of Jerusalem has been understood in both Christian and Jewish traditions as the beginning of the Jewish Diaspora; for medieval Christians it was also a model of successful Christian leadership and justified warfare, an allegory of political and personal spiritual battle. As part of the story of the historical rift between Christianity and Judaism—and of the inevitable victory of Christianity—the destroyed Second Temple was taken as symbolic of the fall of Judaism and the rise of the new Christian era in which anyone who rejected Christ would suffer. Written in alliterative verse in the late fourteenth century, The Siege of Jerusalem seems to have been popular in its day; at least nine fourteenth- and fifteen-century manuscripts containing the poem have come down to us. Yet this is the first volume to offer a full Modern English translation. In addition, appendices provide extensive samples of the alliterative original, a wide-ranging compendium of materials documenting anti-Semitism in the Middle Ages, comparative biblical passages, and much else.
The first book to cover the myriad factors of the Jews revolt against the Romans — from its origin to its lasting consequences — and re-evaluate historical accounts.
A conflict that erupted between Roman legions and some Judaeans in late AD 66 had an incalculable impact on Rome's physical appearance and imperial governance; on ancient Jews bereft of their mother-city and temple; and on early Christian fortunes. Historical scholarship and cinema alike tend to see the conflict as the culmination of long Jewish resistance to Roman oppression. In this volume, Steven Mason re-examines the war in all relevant contexts (such as the Parthian dimension, and Judaea's place in Roman Syria) and phases, from the Hasmoneans to the fall of Masada. Mason approaches each topic as a historical investigation, clarifying problems that need to be solved, understanding the available evidence, and considering scenarios that might explain the evidence. The simplest reconstructions make the conflict more humanly intelligible while casting doubt on received knowledge.
This book argues that the destruction of Jerusalem is a key explanatory trope for early modern texts.
Analyzes what Jesus said about when he would return and the last days would arrive (as in Matthew 24:34). Defends the trustworthiness of Jesus' teachings.
In the nineteenth century, it was a common belief that Native Americans were the descendants of the Ten Lost Tribes of Israel. Ethan Smith wrote on this topic, and in so doing, challenged the dismissal of the Indigenous Americans by European settlers. Smith used biblical scripture, similarities in the Hebrew and Native American languages and their name for God, and other points of evidence to prove the connection between Israel and the First Nations. From there he showed how the reunited Hebrew tribes would be restored to Zion before the end of the world. Perhaps the most fascinating aspect of Smith's book is that it is said to have influenced the Book of Mormon, which was published about seven years after later. As a child, Smith moved away from religion after his parents died but found his way back before he turned 20 and worked in the ministry until his death. Smith wrote several books while serving in the ministry in which he explored prophecies and baptism, among other subjects. But this book remains one of the most controversial of all his publications.