I noted earlier posts in the series here and links.
For many PaleoJudaica posts on the eruption of Mount Vesuvius in 79 CE, see here and links and here.
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E-mail: paleojudaica-at-talktalk-dot-net ("-at-" = "@", "-dot-" = ".")
Visit PaleoJudaica daily for the latest news on ancient Judaism and the biblical world.
Visit PaleoJudaica daily for the latest news on ancient Judaism and the biblical world.
Visit PaleoJudaica daily for the latest news on ancient Judaism and the biblical world.
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In contrast to the tendency of the rabbinic tradition to gloss over the revolt, early Zionists eagerly seized on the story as proof that Jews, when faced with persecution, were capable of fighting for their dignity and self-respect.The article does also bring in a Passover connection that isn't too far fetched.
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Various moments of the Emmaus story are very frequently represented in art, and most follow this general theme. But here is the thing. The story tells of two people walking along, and then inviting a stranger to come back to the house where they live, and giving him a meal. In the context of the time, is it not very, very likely, to the point of certainty, that such a pair would in fact be a man and a woman, a married couple, who live in their house at Emmaus? Yet in the whole history of art, I know of vanishingly few depictions that actually show such a couple, as opposed to two men.I looked up the passage in Luke 24 just now in the Revised Standard Version. It translate's Jesus' rebuke to the couple as "O foolish men ..." But the word "men" is not present in the Greek, and the grammar of the verse could refer to two men or to a man and a woman.
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Nazareth's opposition to Roman cultural practices and objects would have stood in stark contrast to its neighbor, a city called Sepphoris, which embraced Roman culture, including imported objects. "Cultural separation may have created what was, in effect, an invisible barrier between Nazareth and Sepphoris," wrote study author Ken Dark, director of the Nazareth Archaeological Project, in his recently published book "Roman-Period and Byzantine Nazareth and Its Hinterland" (Routledge, 2020).The book is not about Jesus and Nazareth, it's about the archaeology of Nazareth. But possible (somewhat speculative) connections with Jesus are the hook for this article. And it has some interesting information about Nazareth in general.
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The Christian belief in the resurrection of Jesus of Nazareth, following his crucifixion at the hands of the prefect of Judaea, Pontius Pilate, gradually made its way through the ancient Mediterranean world. But it fell on fertile ground. One of the primary contentions in my recent book on the topic (Empty Tomb, Resurrection, Apotheosis) is that the Christians’ proclamation of a crucified Lord found fertile ground among Mediterranean people who had long been familiar with some form of the concept of the resurrection of a body.For more on Professor Cook's recent book, see here. And for more on his other work, see here, here, and here.
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The Talmud requires having two unspecified cooked dishes to be eaten as part of the Passover meal. How did this requirement develop into the custom of placing two particular symbolic foods, the shankbone and the egg, on the seder plate?
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