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Books on the topic 'Temple destruction'

Author: Grafiati
Published: 4 June 2021
Last updated: 8 February 2022

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1

Shanks, Hershel. Ancient israel: From Abraham to the Roman destruction of the Temple. 3rd ed. Upper Saddle River, NJ: Prentice Hall, 2010.

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2

Heidler, David Stephen. Pulling the temple down: The fire-eaters and the destruction of the Union. Mechanicsburg, PA: Stackpole Books, 1994.

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3

How important was the destruction of the second temple in the formation of rabbinic judaism? Lanham, MD: University Press of America, 2006.

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4

Neusner, Jacob. How important was the destruction of the Second Temple in the formation of rabbinic Judaism? Lanham, Md: University Press of America, 2006.

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5

The archaeology of the Holy Land: From the destruction of Solomon's Temple to the Muslim conquest. New York: Cambridge University Press, 2012.

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6

Was 70 CE a watershed in Jewish history?: On Jews and Judaism before and after the destruction of the Second Temple. Leiden: Brill, 2011.

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7

Daschke, Dereck. City of ruins: Mourning the destruction of Jerusalem through Jewish apocalypse. Leiden: Brill, 2010.

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8

Nir, Rivḳah. The destruction of Jerusalem and the idea of redemption in the Syriac Apocalypse of Baruch. Atlanta: Society of Biblical Literature, 2002.

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9

City of ruins: Mourning the destruction of Jerusalem through Jewish apocalypse. Leiden: Brill, 2010.

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10

Jewish reactions to the destruction of Jerusalem in A.D. 70: Apocalypses and related pseudepigrapha. Leiden: Brill, 2011.

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11

Ashkenasi, Jacob. Le peuple juif et ses contacts avec le monde méditerranéen: De la chute du royaume d'Israël, 720 av JC, à la destruction du second temple, 70 ap JC. Aix-en-Provence: Edisud, 2005.

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12

Bonet, José M. Martí. El martiri dels temples a la diòcesi de Barcelona (1936-1939). Barcelona: Arxiu Diocesà de Barcelona, 2008.

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13

Han'guk Chŏnjaeng kwa Pulgyo munhwajae: Han'guk Chŏnjaeng p'ihae chosa pogosŏ. [Seoul]: Han'guk Pulgyo Chogyejong Ch'ongmuwŏn, 2003.

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14

Turchini, Angelo. Il tempio distrutto: Distruzione, restauro, anastilosi del Tempio malatestiano, Rimini, 1943-1950. Cesena: Ponte vecchio, 1998.

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15

The Destruction of the Temple. Gateway, 2011.

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16

Moralee, Jason. Learning from the Capitol’s Destruction. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190492274.003.0007.

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Chapter 6 asks what Christians were supposed to learn from the Capitol’s cycle of destructions. When temples were destroyed in antiquity, through either the violence of nature or violent intentional acts, invariably the event was seen as a portentous disaster. The Temple of Jupiter Optimus Maximus was destroyed three times, in 83 BCE, 69 CE, and 80 CE. Christian intellectuals simplified the Capitol’s history of destructions by equating them with those of other famous temples, such as the Jerusalem Temple and the Temple of Apollo at Delphi. No matter the time or the place, temple destructions had a single cause: an interconnected history of God’s anger stretching from the past to the present and even into the future.
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17

Ancient Israel: From Abraham to the Roman destruction of the Temple. Boston, USA: Prentice Hall, 2010.

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18

Shanks, Hershel. Ancient Israel: From Abraham to the Roman Destruction of the Temple. Biblical Archaeology Society, 1999.

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19

Ancient Israel: From Abraham to the Roman Destruction of the Temple. Biblical Archaeology Society, 1999.

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20

The First generation after the destruction of the Temple and Jerusalem. Northvale, N.J: A. Aronson, 1994.

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21

Kelly, Christopher. Solomon's Temple Spiritualized: Setting Forth The Divine Mysteries Of The Temple With An Account Of Its Destruction. Kessinger Publishing, LLC, 2007.

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22

Kelly, Christopher. Solomon's Temple Spiritualized Setting Forth the Divine Mysteries of the Temple With an Account of Its Destruction. Kessinger Publishing, 2006.

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23

Kelly, Christopher. Solomon's Temple Spiritualized: Setting Forth the Divine Mysteries of the Temple With an Account of Its Destruction. Kessinger Publishing, 2005.

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24

Kelly, Christopher. Solomon's Temple Spiritualized Setting Forth The Divine Mysteries Of The Temple With An Account Of Its Destruction. Kessinger Publishing, LLC, 2007.

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25

Shanks, Hershel. Ancient Israel: From Abraham to the Roman Destruction of the Temple (2nd Edition). 2nd ed. Prentice Hall, 1999.

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26

Ancient Israel: From Abraham to the Roman Destruction of the Temple (2nd Edition). Prentice Hall, 1999.

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27

Belser, Julia Watts. Rabbinic Tales of Destruction. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190600471.001.0001.

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Rabbinic Tales of Destruction examines early Jewish accounts of the Roman conquest of Jerusalem from the perspective of the wounded body and the scarred land. Amidst stories saturated with sexual violence, enslavement, forced prostitution, disability, and bodily risk, the book argues that rabbinic narrative wrestles with the brutal body costs of Roman imperial domination. It brings disability studies, feminist theory, and new materialist ecological thought to accounts of rabbinic catastrophe, revealing how rabbinic discourses of gender, sexuality, and the body are shaped in the shadow of empire. Focusing on the Babylonian Talmud’s longest account of the destruction of the Second Temple, the book reveals the distinctive sex and gender politics of Bavli Gittin. While Palestinian tales frequently castigate the “wayward woman” for sexual transgressions that imperil the nation, Bavli Gittin’s stories resist portraying women’s sexuality as a cause of catastrophe. Rather than castigate women’s beauty as the cause of sexual sin, Bavli Gittin’s tales express a strikingly egalitarian discourse that laments the vulnerability of both male and female bodies before the conqueror. Bavli Gittin’s body politics align with a significant theological reorientation. Bavli Gittin does not explain catastrophe as divine chastisement. Instead of imagining God as the architect of Jewish suffering, it evokes God’s empathy with the subjugated Jewish body and forges a sharp critique of empire. Its critical discourse aims to pierce the power politics of Roman conquest, to protest the brutality of imperial dominance, and to make plain the scar that Roman violence leaves upon Jewish flesh.
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28

Ancient Israel: A Short History from Abraham to the Roman Destruction of the Temple. Biblical Archaeology Society, 1991.

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29

Shanks, Hershel. Ancient Israel: A Short History from Abraham to the Roman Destruction of the Temple. Prentice Hall College Div, 1988.

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30

Hahn, Johannes, Ulrich Gotter, and Stephen Emmel. From Temple to Church: Destruction and Renewal of Local Cultic Topography in Late Antiquity. Ebsco Publishing, 2008.

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31

Hershel, Shanks, ed. Ancient Israel: A short history from Abraham to the Roman destruction of the temple. Washington D.C: Biblical Archaeology Society, 1991.

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32

Hershel, Shanks, and Biblical Archaeology Society, eds. Ancient Israel: A short history from Abraham to the Roman destruction of the Temple. Englewood Cliffs, N.J: Prentice-Hall, 1988.

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33

Hershel, Shanks, ed. Ancient Israel: A short history from Abraham to the Roman destruction of the Temple. London: SPCK, 1989.

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34

Shanks, Hershel. Ancient Israel: A Short History from Abraham to the Roman Destruction of the Temple. Prentice Hall College Div, 1988.

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35

1957-, Hahn Johannes, Emmel Stephen, and Gotter Ulrich, eds. From temple to church: Destruction and renewal of local cultic topography in late antiquity. Leiden: Brill, 2008.

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36

Hershel, Shanks, ed. Ancient Israel: A short history from Abraham to the Roman destruction of the Temple. Washington, D.C: Biblical Archaeology Society, 1988.

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37

Collins, John J. The Literature of the Second Temple Period. Edited by Martin Goodman. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780199280322.013.0004.

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Strictly speaking, the Second Temple period extends from the construction of the temple at the end of the sixth century bce to its destruction by the Romans in 70 ce. Some scholars would now argue that the entire biblical corpus belongs in this period. Even if one accepts the more traditional dating of biblical sources, the final edition of the Torah must be placed after the Exile. This article deals with this literature. The literature may be divided into three categories, based on provenance more than on literary genre, although each category has its own characteristics. These are the Apocrypha and Pseudepigrapha; the Dead Sea scrolls; and the literature of the Greek-speaking diaspora. The first and third categories were preserved by Christians, the second was only recently recovered from the caves by the Dead Sea.
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38

Magness, Jodi. The Archaeology of the Holy Land: From The Destruction Of Solomon's Temple To The Muslim Conquest. Cambridge University Press, 2012.

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39

Neusner, Jacob. How Important Was the Destruction of the Second Temple in the Formation of Rabbinic Judaism? (Studies in Judaism). University Press of America, 2005.

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40

Weiss, Zeev, and Daniel R. Schwartz. Was 70 Ce a Watershed in Jewish History?: On Jews and Judaism Before and after the Destruction of the Second Temple. BRILL, 2011.

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41

Ward, J. S. M. The Last Ceremony In The Temple Of The College Of Architects During The Destruction Of The City 71 A.D. Kessinger Publishing, LLC, 2006.

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42

Schwartz, Seth. Historiography on the Jews in the ‘Talmudic Period’ (70–640 ce). Edited by Martin Goodman. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780199280322.013.0005.

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This article presents a narrative history of the Jews between the destruction of the Second Temple (70 ce) and the Arab conquest of Palestine (c.640 ce). After the destruction, Palestine was made into a standard Roman province in a way which at least curtailed the Jews' traditional autonomy. Nevertheless, the Jews rebelled again, with disastrous results. The Diaspora Revolt (115–17 ce) seems to have ended in the decimation or destruction of the Jewish settlements in Egypt, Libya, and several other places, while the Bar Kokhba Revolt (132–5) brought an end to the Jews' hopes for the restoration of Jerusalem and the Temple and, more tangibly, to Jewish settlement in the district of Judaea. The historiography of the past sixty years on the Jews in the ‘Talmud period’ can be divided into two very broad tendencies, which may be designated Israeli and non-Israeli.
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43

Deutsch, Robert. Messages from the Past: Hebrew Bullae from the Time of Isaiah Through the Destruction of the First Temple (English Language Edition). Archaeological Center Pubns, 1999.

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44

Editors, Charles River. The Roman Siege of Jerusalem in 70 CE: The History and Legacy of Rome's Destruction of Jerusalem and the Second Temple. CreateSpace Independent Publishing Platform, 2018.

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45

Belser, Julia Watts. Postlude—Theology in the Flames. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190600471.003.0008.

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The postlude sheds light on rabbinic theological responses to destruction, arguing that Bavli Gittin’s stories portray God as passionately—even catastrophically—responsive to human need. It examines shared resonances between Bavli Gittin’s portrayal of the destruction and the well-known rabbinic story of the Oven of Akhnai (Bavli Baba Metsia 59b), which recounts the cataclysmic disaster provoked by the tears of the humiliated Rabbi Eliezer. Similarly, Bavli Gittin claims that God destroys the temple in response to the humiliation of Bar Qamtsa, and that Israel’s doom was sealed after another wronged man weeps. Rather than emphasizing sin and punishment, Bavli Gittin’s stories highlight God’s immense self-sacrificial empathy for victims of shame, sexual violation, and economic exploitation. These tales of destruction reveal the devastating power of divine empathy, suggesting that God’s tremendous responsivity to suffering can shatter the world in the wake of one man’s pain.
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46

Quint, David. Leaving Eden. Princeton University Press, 2017. http://dx.doi.org/10.23943/princeton/9780691161914.003.0009.

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This concluding chapter examines the structure of the composite books 11 and 12, in which the prophesied destruction of Eden corresponds, antithetically, to the building of Pandaemonium at the beginning of Paradise Lost in book 1. After the Fall, Eden might become a temple, oracle site, a grove of pagan rites, goal of pilgrimage—it has already, at the moment that Satan invades it in book 4, been compared to the sheepfold of the Church, prey to thieves, a Church too rich to escape corruption. In books that predict the rise of empires, God dissociates his cult from power and wealth, closing down and eventually washing away Eden, lest it become another Pandaemonium—a haunt of foul spirits.
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47

Oliver, Isaac W. Luke's Jewish Eschatology. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197530580.001.0001.

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The book investigates Luke’s perspective on the salvation of Israel in light of Jewish restoration eschatology. It situates Luke-Acts in the aftermath of the destruction of the Second Temple in 70 CE. Contrary to common opinion, the author of Luke-Acts did not write the Jews off but still awaited the restoration of Israel. Luke, moreover, conceived of Israel’s eschatological restoration in traditional Jewish terms. The nation of Israel would experience liberation in the fullest sense, including national and political restoration. Salvation had been initiated but not completed with Jesus’ death, resurrection, and ascension. Luke still awaited for the climax of eschatological restoration—which would include glory for Israel—when Jesus would return triumphantly to Jerusalem.
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48

Raphall, Morris Jacob. Post-Biblical History of the Jews: From the Close of the Old Testament, about the Year 420 B. C. E. , till the Destruction of the Second Temple in the Year 70 C. e. HardPress, 2020.

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49

Don K. Preston (D. Div.). Watching for the Parousia : Were Jesus' Apostles Confused? : An in-Depth Examination - and Refutation - of the Claim That in Matthew 24: 3, Jesus' Apostles Ignorantly Tied the Coming Destruction of the Temple with Chri. Independently Published, 2020.

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50

Hiltebeitel, Alf. The Oceanic Goddess in the Gift to Freud. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190878375.003.0009.

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With the premise that the Viṣṇu on Freud’s desk implies an unmanifest goddess, chapter 9 answers why Bose’s gift was not a Bengali goddess like Kālī or Durgā. It looks further at the iconography of Ananta, Viṣṇu, and the Goddess at the south Indian Vaikuṇṭha Perumāḷ temple studied by Dennis Hudson, and then at the Śākta or Goddess-oriented text of the Devī-Māhātmya. Vaikuṇṭha Perumāḷ temple panels show Pañcarātra vyūha manifestations of Viṣṇu’s creative and destructive roles, and also images of Viṣṇu’s two wives plus an invisible Nīlā as his yoganidrā, who awakens him. The connection with the Devī-Māhātmya comes through in this temple’s iconography of Madhusūdana, related to Viṣṇu lying on Ananta. The Devī-Māhātmya, a pan-Indian text especially popular in Bose’s Bengal, supplies a version of the Madhusūdana myth, and is Bose’s likely reference point for his gift to Freud.
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