By Richard A. Horsley

The Trinity Press variation of this renowned ebook contains a new preface via the writer, responding to stories of past variations. Horsley additionally units forth the continued worth of Bandits, Prophets, and Messiahs for reconstructing the social historical past historical past of the hot testomony. This e-book represents an excellent portrait of Jewish tradition within the first century and features a clean evaluate of Jesus' relation to this advanced society. Horsley rediscovers the "common humans" (Jewish peasantry) for the time of Jesus – the hundreds led by way of bandit forces, apocalyptic prophets, and messianic leaders – and gives new insights into their value. "Important and ground-breaking . . . . an immense contribution to our realizing of the first-century Jewish social world." – magazine of Biblical Literature "Social heritage at its top . . . . vital fabric for knowing the Gospels' confession of Jesus because the Messiah." — the US Richard A. Horlsey is Professor of Classics and faith on the college of Massachusetts, Boston. he's writer of Galilee: heritage, Politics, humans; Archaeology, historical past, and Society in Galilee: The Social Context of Jesus and the Rabbis; and editor of Paul and Empire: faith and gear in Roman Imperial Society, all released via Trinity Press.

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Extra info for Bandits Prophets and Messiahs: Popular Movements at the Time of Jesus (New Voices in Biblical Studies)

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Our sources speak of massive flight from the city. Because of them the residents of Jerusalem fled; she became a dwelling of strangers; . . and her children forsook her. (1 Mace. 1:38) It became increasingly apparent that the mounting resis­ tance was rooted in the people's determination to maintain their traditional ways and loyalty to the law. To strike at the root of the resistance, Antiochus finally did something highly uncharacteristic for Hellenistic rulers. He decreed the compulsory abandonment of the traditional Jewish customs and observance of the law.

The monarchy now stood in a mediating position between the Israelites and their God. " Divine legitimation of the new monarchic order was now centered in the temple, built by David's son Solomon on Zion, the sacred mountain. The monarchy itself was under­ stood as divinely ordained through a prophetic oracle in which God promised to perpetuate the Davidic dynasty for­ ever (see 2 Sam. 7:14). Further, the development of "Israel" into a great nation, as represented by the Davidic monarchy, was seen as the fulfillment of an ancient promise to the great ancestors of the tribes of Israel, Abraham, Isaac, and Jacob/Israel.

Judea was no longer an ethnos, a people who differed from others by living according to its ancestral laws, participating neither culturally nor economically in the dominant civiliza­ tion. Jerusalem (along with Judea) was now a polis, whose citizen-body enjoyed self-government and participated in commerce between cities and shared cultural institutions and celebrations with other cities of the empire. POPULAR RESISTANCE AND THE PROGRAM T O SUPPRESS THE JEWISH LAW For most of the Judean population, the Hellenistic reform did not involve merely superficial cultural activities affecting mainly the leisured class; the reform was a threat to their very existence and identity.

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