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    The Roman Siege of Jerusalem in 70 CE: The History and Legacy of Rome's Destruction of Jerusalem and the Second Temple
    The Roman Siege of Jerusalem in 70 CE: The History and Legacy of Rome's Destruction of Jerusalem and the Second Temple
    The Roman Siege of Jerusalem in 70 CE: The History and Legacy of Rome's Destruction of Jerusalem and the Second Temple
    Audiobook1 hour

    The Roman Siege of Jerusalem in 70 CE: The History and Legacy of Rome's Destruction of Jerusalem and the Second Temple

    Written by Charles River Editors

    Narrated by Colin Fluxman

    4/5

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    About this audiobook

    The Siege of Jerusalem in 70 CE is arguably the most important event in Jewish history. First, it was the central battle in the First Jewish-Roman war. Second, the failure of the siege on the Jewish side resulted in the destruction of the Second Temple of Jerusalem, a disaster that would eventually prove both permanent and catastrophic, since it was never rebuilt. Third, it permanently altered the diaspora of Judaism in the Ancient World. Fourth, because it was indecisive in breaking the power of the Jewish revolt permanently, it was also inconclusive and led to further, inevitable revolts that broke Judean identity completely.

    The siege of Jerusalem was a classic case of two opposing and incompatible worldviews. It was not the first time the Romans had conquered the capital of the kingdom, nor was it the first time Jerusalem had been sacked by a foreign power. It was unusual for the Romans, however, because it was not the final act that such a conquest generally was. With few exceptions, such as the Carthaginians and the Celts, the Romans had not encountered an opponent who refused to remain defeated. Roman generals and governors found this stubborn resistance unnerving and that may have contributed to an increased cruelty toward the local Jewish population, not that the Romans generally required an excuse to be brutal. However, the Romans were inclined to be tolerant of local religious customs as long as the local population paid lip service to Roman religious domination, such as in the very politically motivated Cult of the Emperor.

    To the Romans' bewilderment, the Jews were absolutely, adamantly opposed to worshiping any deity above God (in the universal form of Yahweh), or even alongside or beneath God. At this point in their theological history, the Jews had become strict monotheists. Worshiping the Emperor as a deity would imperil their immortal souls. Therefore, they absolutely refused to do this and were willing to die for their faith. The Jewish refusal to tolerate the Cult of the Emperor in their main place of worship was a direct challenge to Roman political power. The Roman refusal to recognize Jewish monotheism was a direct challenge to Jewish theology. The clash of ideologies would result in many casualties. Josephus, a primary source for the revolt, would calculate the death toll at over 1,000,000.

    The Roman Siege of Jerusalem in 70 CE: The History of the Roman Emperor’s Mysterious Luxury Boats chronicles one of the most influential military campaigns of antiquity.
    LanguageEnglish
    PublisherCharles River Editors
    Release dateSep 6, 2016
    ISBN9781509420902
    The Roman Siege of Jerusalem in 70 CE: The History and Legacy of Rome's Destruction of Jerusalem and the Second Temple

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    Reviews for The Roman Siege of Jerusalem in 70 CE

    4/5

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    • 5/5
      I truly enjoin the audiobook & the narrator was so good he carried me back to those days & I could not put it down s to speak ten stars to such an amazing work

      3 people found this helpful

    • 1/5
      Terribly & unhelpfully skeptical of the Bible. The author is clearly liberal in his understanding of Judaism and Christianity.

      1 person found this helpful

    • 5/5
      I appreciate the concise, yet seemingly thorough compilation of history in a well written, straightforward book.
    • 2/5
      While I tend to enjoy a good book on history I would not consider this work as a true factual record. While this work draws on much of the writings of Flavious Josephus it also makes the “standard” disclaimer on the writings of Josephus. Yet, Josephus was actually there and in real life observed the destruction of Judea and Jerusalem, firsthand. Then this work uses conjecture to “fill in the blanks” as it were.