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Scholars have read the Alexandrian riots of 38 CE according to intertwined dichotomies. The Alexandrian Jews fought to keep their citizenship - or to acquire it; they evaded the payment of the poll-tax - or prevented any attempts to impose it on them; they safeguarded their identity against the Greeks - or against the Egyptians. Avoiding that pattern and building on the historical reconstruction of the experience of the Alexandrian Jewish community under the Ptolemies, this work submits that the riots were the legal and political consequence of an imperial adjudication against the Jews. Most of the Jews lost their residence never to recover it again. The Roman emperor, the Roman prefect of Egypt and the Alexandrian citizenry - all shared responsibilities according to their respective and expected roles.
This is the fourth and fi nal volume of Lester L. Grabbe's four-volume history of the Second Temple period, collecting all that is known about the Jews during the period in which they were ruled by the Roman Empire. Based directly on primary sources such as archaeology, inscriptions, Jewish literary sources and Greek, Roman and Christian sources, this study includes analysis of the Jewish diaspora, mystical and Gnosticism trends, and the developments in the Temple, the law, and contemporary attitudes towards Judaism. Spanning from the reign of Herod Archelaus to the war with Rome and Roman control up to 150 CE, this volume concludes with Grabbe's holistic perspective on the Jews and Judaism in the Second Temple Period.
This is an accessible and up-to-date account of the Jews during the millennium following Alexander the Great's conquest of the East. Unusually, it acknowledges the problems involved in constructing a narrative from fragmentary yet complex evidence and is, implicitly, an exploration of how this might be accomplished. Moreover, unlike most other introductions to the subject, it concentrates primarily on the people rather than issues of theology and adopts a resolutely unsentimental approach to the subject. Professor Schwartz particularly demonstrates the importance of studying Jewish history, texts and artefacts to the broader community of ancient historians because of what they can contribute to wider themes such as Roman imperialism. The book serves as an excellent introduction for students and scholars of Jewish history and of ancient history.
The Jewish-Greek tradition represents an arguably distinctive strand of Judaism characterized by use of the Greek language and interest in Hellenism. This volume traces the Jewish encounter with Greek culture from the earliest points of contact in antiquity to the end of the Byzantine Empire. It honors Nicholas de Lange, whose distinguished work brought recognition to an undeservedly neglected field, in part by dispelling the common belief that Jewish-Greek culture largely disappeared after 100 CE. The authors examine literature, archaeology, and biblical translations, such as the Septuagint, in order to illustrate the substantial exchange of language and ideas. The Jewish-Greek Tradition in Antiquity and the Byzantine Empire demonstrates the enduring significance of the tradition and will be an essential handbook for anyone interested in Jewish studies, biblical studies, ancient and Byzantine history, or the Greek language.
This volume, a tribute to John J. Collins by his friends, colleagues, and students, includes essays on the wide range of interests that have occupied John Collins’s distinguished career. Topics range from the ancient Near East and the Hebrew Bible to the Dead Sea Scrolls and Second Temple Judaism and beyond into early Christianity and rabbinic Judaism. The contributions deal with issues of text and interpretation, history and historiography, philology and archaeology, and more. The breadth of the volume is matched only by the breadth of John Collins’s own work.
Die Tötung von Menschen wird in vielen biblischen Texten thematisiert. Locus classicus ist das Tötungsverbot im Dekalog (Ex 20,13; Dtn 5,17). Im Kontext von Krieg oder als Strafe für schwerwiegende Verbrechen erschien die Tötung eines Menschen für die Verfasser der biblischen Texte wohl kaum problematisch. Gott selbst wird als jemand beschrieben, der das Töten von Personen anordnet und Menschen töten für ihn. Manchmal ist es sogar Gott selbst, der tötet. Andere biblische Aussagen und Traditionen sperren sich gegenüber dieser Sicht: Wurde der Mensch nicht nach dem Bild Gottes geschaffen (Gen 1,26-27; 9,6)? Die Gottähnlichkeit des Menschen impliziert das Verbot, einen Menschen zu töten. In diesem Kontext steht bekanntlich auch das 5. Gebot des Dekalog: »Du sollst nicht töten!« Die zentrale Frage des vorliegenden Bandes ist, ob und wie biblische und nicht-biblische Tötungsverbote als Norm in der Antike funktionieren. Beiträge aus den Bereichen des altorientalischen und antiken Rechts, der Bibelwissenschaft, der alten Geschichte, des antiken Judentums und der frühen Kirchengeschichte geben Einblicke in diese bis heute aktuelle Thematik. Fachkundige Experten behandeln das Tötungsverbot, indem sie die zentralen Frage- und Problemstellungen, die sich in altorientalischer, patristischer und mittelalterlicher Zeit unterschiedlich darstellen, kritisch beleuchten und diskutieren.
What did ancient Jews, Christians, Greeks, and Romans think about how and why Jews ate the way they did? Jordan D. Rosenblum examines this question.
Citizenship in Antiquity brings together scholars working on the multifaceted and changing dimensions of citizenship in the ancient Mediterranean, from the second millennium BCE to the first millennium CE, adopting a multidisciplinary and comparative perspective. The chapters in this volume cover numerous periods and regions – from the Ancient Near East, through the Greek and Hellenistic worlds and pre-Roman North Africa, to the Roman Empire and its continuations, and with excursuses to modernity. The contributors to this book adopt various contemporary theories, demonstrating the manifold meanings and ways of defining the concept and practices of citizenship and belonging in ancient societies and, in turn, of non-citizenship and non-belonging. Whether citizenship was defined by territorial belonging or blood descent, by privileged or exclusive access to resources or participation in communal decision-making, or by a sense of group belonging, such identifications were also open to discursive redefinitions and manipulation. Citizenship and belonging, as well as non-citizenship and non-belonging, had many shades and degrees; citizenship could be bought or faked, or even removed. By casting light on different areas of the Mediterranean over the course of antiquity, the volume seeks to explore this multi-layered notion of citizenship and contribute to an ongoing and relevant discourse. Citizenship in Antiquity offers a wide-ranging, comprehensive collection suitable for students and scholars of citizenship, politics, and society in the ancient Mediterranean world, as well as those working on citizenship throughout history interested in taking a comparative approach.
No field of study is livelier than the history of Roman-era Judaea (ca. 200 BC to AD 400). Bold reinterpretations of texts and new archaeological discoveries prompt us constantly to rethink assumptions. What kind of religion was Judaism? How did Jews--and Christians--relate to Roman imperial power? Should we speak of Judaism or Judaisms? How should the finds at Qumran affect our understanding? Did Paul and other early Christians remain within Judaism? Should we translate Ioudaioi as "Jews" or "Judaeans"? These debates can leave students perplexed, this book argues, because the participants share only a topic. They are actually investigating different questions using disparate criteria. In the hope of facilitating communication and preparing advanced students, this book explores two basic but neglected problems: What does it mean to do history (if history is what we wish to do)? And how did the ancients understand and describe their world? It is not a history, then, but an orientation to the history of Roman Judaea. Rather than trying to specify which questions are good ones or what one should think about them, the book offers new perspectives to help unleash the historical imagination while reckoning squarely with the nature of our evidence.