By Richard A. Horsley

The Trinity Press version of this well known booklet contains a new preface through the writer, responding to studies of previous variations. Horsley additionally units forth the continued worth of Bandits, Prophets, and Messiahs for reconstructing the social heritage historical past of the hot testomony. This booklet represents an excellent portrait of Jewish tradition within the first century and incorporates a clean evaluate of Jesus' relation to this complicated society. Horsley rediscovers the "common humans" (Jewish peasantry) for the duration of Jesus – the loads led by means of bandit forces, apocalyptic prophets, and messianic leaders – and gives new insights into their importance. "Important and ground-breaking . . . . a huge contribution to our figuring out of the first-century Jewish social world." – magazine of Biblical Literature "Social heritage at its most sensible . . . . vital fabric for knowing the Gospels' confession of Jesus because the Messiah." — the United States Richard A. Horlsey is Professor of Classics and faith on the college of Massachusetts, Boston. he's writer of Galilee: background, Politics, humans; Archaeology, historical past, and Society in Galilee: The Social Context of Jesus and the Rabbis; and editor of Paul and Empire: faith and gear in Roman Imperial Society, all released by means of Trinity Press.

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Extra resources for Bandits Prophets and Messiahs: Popular Movements at the Time of Jesus (New Voices in Biblical Studies)

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He at once shifted his countrymen over to the Greek way of life" (2 Mace 4:9-10; see also 1 Mace. 1:13). Thus Jason and the reform party transformed Jerusalem into a Hellenistic city named Antioch (in honor of the osten­ sible "founder," Antiochus IV). They organized the citizenbody, probably recruited from the upper priestly families and gentry interested in "modernizing" the society. The HISTORICAL BACKGROUND 13 establishment of a gymnasion and an ephebion were essen­ tial to the city's Hellenistic constitution.

The discovery of the Dead Sea Scrolls has dramatically changed our picture of Palestinian Jewish society of the late second temple period. We now see, for example, that John the Baptist, Jesus, and the earliest Christian community were not unique in their intense eschatological orientation, in their sense that the fulfillment of promises and prophecies was imminent. Here at Qumran was a concrete eschatologi­ cal community. It believed that through the new revelations imparted to the Teacher, the meaning of the scriptural prophecies had become clear.

These provided education appropriate for the training of young men for par­ ticipation in the citizen-body, according to the usual Greek pattern. The gymnasion was built directly under the citadel on the temple hill itself. "The noblest of the young men" were induced "to wear the Greek hat" (the sun hat symbolic of Hermes), and "the priests were no longer intent upon their service at the altar. Despising the sanctuary and neglecting the sacrifices, they hastened to take part in the unlawful proceedings in the wrestling arena after the call to the discus, disdaining the honors prized by their fathers and putting the highest value upon the Greek forms of prestige" (2 Mace.

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