This volume focuses on the interplay between Josephus' Judean identity and his Roman context. After treating historiographical and literary issues, it addresses Josephus' presentation of Judaism and of historical "facts." A final section deals with the transmission of his works.
Two millennia ago, the Jewish priest-turned-general Flavius Josephus, captured by the emperor Vespasian in the middle of the Roman-Jewish War (66–70 CE), spent the last decades of his life in Rome writing several historiographical works in Greek. Josephus was eagerly read and used by Christian thinkers, but eventually his writings became the basis for the early-10th century Hebrew text called Sefer Yosippon, reintegrating Josephus into the Jewish tradition. This volume marks the first edited collection to be dedicated to the study of Josephus, Yosippon, and their reception histories. Consisting of critical inquiries into one or both of these texts and their afterlives, the essays in this volume pave the way for future research on the Josephan tradition in Greek, Latin, Hebrew and beyond.
This volume brings together different disciplines, some for the first time, The contrubutions reflect on a wide range of literary, archaeological, documentary, epigraphic and numismatic sources and their bearing on the historical context of the Jewish revolt against Rome and on our own historical methods.
In Josephus, the Emperors, and the City of Rome William den Hollander places under the microscope the Judaean historian's own account of the latter part of his life, following his first encounters with the Romans. Episodes of Josephus' life, such as his embassy to Rome prior to the outbreak of the 1st Judaean Revolt, his prophetic pronouncement of Vespasian's imminent rise to the imperial throne, and his time in the Roman prisoner-of-war camp, are subjected to rigorous analysis and evaluated against the broader ancient evidence by the application of a vivid historical imagination. Den Hollander also explores at great length the relationships formed by Josephus with the Flavian emperors and other individuals of note within the Roman army camp and, later, in the city of Rome. He builds solidly on recent trends in Josephan research that emphasize Josephus' distance from the corridors of power.
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 the second volume of the projected four-volume history of the Second Temple period. It is axiomatic that there are large gaps in the history of the Persian period, but the early Greek period is possibly even less known. This volume brings together all we know about the Jews during the period from Alexander's conquest to the eve of the Maccabaean revolt, including the Jews in Egypt as well as the situation in Judah. Based directly on the primary sources, which are surveyed, the study addresses questions such as administration, society, religion, economy, jurisprudence, Hellenism and Jewish identity. These are discussed in the context of the wider Hellenistic world and its history. A strength of the study is its extensive up-to-date secondary bibliography (approximately one thousand items).
In this study, Michael Tuval examines the religion of Flavius Josephus diachronically. The author suggests that because Diaspora Jews could not participate regularly in the cultic life of the Jerusalem Temple, they developed other paradigms of Judaic religiosity. He interprets Josephus as a Jew who began his career as a Judean priest but moved to Rome and gradually became a Diaspora intellectual. Josephus' first work, Judean War, reflects a Judean priestly view of Judaism, with the Temple and cult at the center. After these disappeared, there was not much hope left in the religious realm. Tuval also analyzes Antiquities of the Jews, which was written fifteen years later. Here the religious picture has been transformed drastically. The Temple has been marginalized or replaced by the law which is universal and perfect for all humanity.
Davina Grojnowski examines Life, the autobiographical text written by ancient Jewish historian Flavius Josephus, from a literary studies perspective and in relation to genre theory. In order to generate a framework of literary practices, Josephus' Life and other texts within Josephus' literary spheres-all associated with autobiography-are the focus of a detailed literary analysis which compares the texts in terms of established features, such as structure, topoi and subject. This methodological examination enables a better understanding of the literary boundaries of autobiography in antiquity and illustrates Josephus' thought-process during the composition of Life. Grojnowski also offers a comparative study of autobiographical practices in Greek and Roman literature, demonstrating the value of passive education supplementing what had been taught actively and its impact on authors and audiences. As a result, she provides insight into the development of literary practices in reaction to various forms of education and subsequently reflects on the religious (self-) views of authors and audiences. Simultaneously, Grojnowski reacts to current discourses on ancient literary genres and demonstrates that ancient autobiography existed as a teachable literary genre in classical literature.
The Oxford English Dictionary defines koine as 'a set of cultural or other attributes common to various groups' . This volume merges an academic career over a half century in breadth and scope with an editorial vision that brings together a chorus of scholarly contributions echoing the core principles of R. Ross Holloways own unique perspective on ancient Mediterranean studies. Through broadly conceived themes, the four individual sections of this volume (I. A View of Classical Art: Iconography in Context; II. Crossroads of the Mediterranean: Cultural Entanglements Across the Connecting Sea; III. Coins as Culture: Art and Coinage from Sicily; and IV. Discovery and Discourse, Archaeology and Interpretation) are an attempt to capture the many and varied trajectories of thought that have marked his career and serve as testimony to the significance of his research. The twenty-four papers (plus four introductory essays to the individual sections, biographical sketch and main introduction) contain recent research on subjects ranging from the Kleophrades Painter to the Black Sea, Sicilian Coinage and archaeology in modern Rome.
Luke-Acts contains a wealth of material that is relevant to politics, and the relationship between Jesus and his followers and the Roman Empire becomes an issue at a number of points. The author's fundamental attitude toward Rome is hard to discern, however. The complexity of Luke's task as both a creative writer and a mediator of received tradition, and perhaps as well the author's own ambivalence, have left conflicting evidence in the narrative. Scholarly treatments of the issue have tended to survey in a relatively short scope a great amount of material with different degrees of relevance to the question and representing different proportions of authorial contribution and traditional material. This book attempts to make a contribution to the discussion by narrowing the focus to Luke's depiction of the Roman provincial governors in his narrative, interpreted in terms of his Greco-Roman literary context. Luke's portraits of Roman governors can be seen to invoke expectations and concerns that were common in the literary context. By these standards Luke's portrait of these Roman authority figures is relatively critical, and demonstrates his preoccupation with Rome's judgment of the Christians more than a desire to commend Roman rule.