By Alexei M. Sivertsev
This e-book explores the impression of Roman imperialism at the improvement of messianic issues in Judaism within the 5th in the course of the 8 centuries CE. It can pay targeted realization to the ways that Roman imperial ideology and imperial eschatology motivated Jewish representations of the Messiah and messianic age. themes addressed within the ebook contain: representations of the Messianic state of Israel as a successor to the Roman Empire, the subject matter of imperial renewal in Jewish eschatology and its Roman parallels, representations of the emperor in past due old literature and artwork and their impression at the representations of the Messiah, the mum of the Messiah in past due old and Byzantine cultural contexts, and the determine of the final Roman Emperor in Christian and Jewish culture.
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Extra resources for Judaism and Imperial Ideology in Late Antiquity
Cf. Pirqe R. El. ” This text quotes m. 4, but adds reference to the seven olamot, “worlds” or perhaps “aeons,” not found in the Mishnah. 36 JUDAISM AND IMPERIAL IDEOLOGY IN LATE ANTIQUITY defeat at the hands of Muslim Arabs. -Methodius, which, due to its enormous popularity, brought in its wake a number of spin-off apocalyptic writings and introduced literary topoi that would shape both Western and Eastern Christian eschatology for centuries to come. -Methodius embraces the same fundamental notion that the empire built by Alexander the Great and later inherited by the Romans is the last world empire destined to become a gateway into the eschatological future.
See Krauss, Paras we-Romi, 5–6, 27–31; Feldman, “Rabbinic Insights,” 292–96. Cf. Fowden, Empire to Commonwealth, 24–36. Even Shemuel, Midreshe Geulah, 320, lines 57–58. ESAU, JACOB’S BROTHER 39 b. Yoma 10a, quoted earlier in this chapter, and probably stems from the same literary tradition. It also seems to reflect a more detailed version of this tradition and may in fact have served as a source for a much more concise Talmudic statement, although the development could go in the opposite direction as well.
Nat. A 35 (Schechter, 53b). See, for example, b. Ta‘an. 14b-15a, b. ‘Erub. 43b, Sefer Elijah in Even Shemuel, 45, lines 59–65. 94 In all these texts the universal rule of Rome sets a stage on which the final consummation of earthly basileia takes place through the messianic kingdom of Israel. Rome delivers the world to the son of David, who comes only when the earth is united under one rule, that of Rome. In the process, the messianic kingdom of Israel claims for itself Rome’s status as the ultimate world empire by the mediation of which the kingdom of heaven will finally descend to earth.