Prof. Eric Orlin is Professor of Classics at the University of Puget Sound. He earned his Ph.D. from the Group in Ancient History and Mediterranean Archaeology at the University of California, Berkeley. He is the author of Temples, Religion and Politics in the Roman Republic(1997) and Foreign Cults in Rome: Creating a Roman Empire (2010), and served as general editor for the Routledge Encyclopedia of Ancient Mediterranean Religions (2014). He is also the co-founder of the Society for Ancient Mediterranean Religions.
Last Updated
September 19, 2019
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The Second Temple was destroyed in the course of the Judaean Revolt (66–73 C.E.) against Rome, and looms large in Jewish history for the way in which it decisively shaped the future of Judaism. But how different was it from other revolts against Rome? Are there elements that mark the Judaean Revolt as unique and essentially different?
The Second Temple was destroyed in the course of the Judaean Revolt (66–73 C.E.) against Rome, and looms large in Jewish history for the way in which it decisively shaped the future of Judaism. But how different was it from other revolts against Rome? Are there elements that mark the Judaean Revolt as unique and essentially different?
The story of the Maccabees is known as a battle between traditionalists and assimilationists, the latter supported by the Seleucid kings. But what do the books of 1 and 2 Maccabees, with their elaborate descriptions of alliances and power plays, really tell us about the revolt?
The story of the Maccabees is known as a battle between traditionalists and assimilationists, the latter supported by the Seleucid kings. But what do the books of 1 and 2 Maccabees, with their elaborate descriptions of alliances and power plays, really tell us about the revolt?
