An essential introduction to Josephus’s momentous war narrative The Jewish War is Josephus's superbly evocative account of the Jewish revolt against Rome, which was crushed in 70 CE with the siege of Jerusalem and the destruction of the Temple. Martin Goodman describes the life of this book, from its composition in Greek for a Roman readership to the myriad ways it touched the lives of Jews and Christians over the span of two millennia. The scion of a priestly Jewish family, Josephus became a rebel general at the start of the war. Captured by the enemy general Vespasian, Josephus predicted correctly that Vespasian would be the future emperor of Rome and thus witnessed the final stages of the siege of Jerusalem from the safety of the Roman camp and wrote his history of these cataclysmic events from a comfortable exile in Rome. His history enjoyed enormous popularity among Christians, who saw it as a testimony to the world that gave rise to their faith and a record of the suffering of the Jews due to their rejection of Christ. Jews were hardly aware of the book until the Renaissance. In the nineteenth century, Josephus's history became an important source for recovering Jewish history, yet Jewish enthusiasm for his stories of heroism—such as the doomed defense of Masada—has been tempered by suspicion of a writer who betrayed his own people. Goodman provides a concise biography of one of the greatest war narratives ever written, explaining why Josephus's book continues to hold such fascination today.

The Jewish War is a history book by Flavius Josephus about Jewish–Roman wars. Divided into seven books, it opens with a summary of Jewish history from the capture of Jerusalem by the Seleucid ruler Antiochus IV Epiphanes in 164 BC to the first stages of the First Jewish–Roman War (Book I and II). The next five books detail the unfolding of the war, under Roman generals Vespasian and Titus, to the death of the last Sicarii. Titus Flavius Josephus was a first-century Romano-Jewish scholar, historian and hagiographer, who was born in Jerusalem—then part of Roman Judea—to a father of priestly descent and a mother who claimed royal ancestry. He initially fought against the Romans during the First Jewish–Roman War as head of Jewish forces in Galilee, until surrendering in 67 CE to Roman forces led by Vespasian after the six-week siege of Jotapata. After Vespasian became Emperor in 69 CE, he granted Josephus his freedom, at which time Josephus assumed the emperor's family name of Flavius. He fully defected to the Roman side and was granted Roman citizenship. Josephus recorded Jewish history, with special emphasis on the first century CE and the First Jewish–Roman War, including the Siege of Masada. His most important works were The Jewish War (c. 75) and Antiquities of the Jews (c. 94).

In AD 66 a local disturbance in Caesarea caused by Greeks sacrificing birds in front of a local synagogue exploded into a pan-Jewish revolt against their Roman overlords. Gaining momentum, the rebels successfully occupied Jerusalem and drove off an attack by the Roman legate of Syria, Cestus Gallius, who was defeated at the battle of Beth Horon. The emperor Nero dispatched the Roman general Vespasian along with reinforcements and, having crushed the revolt in Galilee he became embroiled in the events of the Year of the Four Emperors that would lead to his assumption of the Imperial throne. His son Titus was left to carry on the war which culminated in the dramatic siege of Jerusalem in AD 70. Remorselessly, the legions strangled the life out of the defense street by street, leaving nothing but rubble and ashes in their wake. The apotheosis of the conflict was the final stand of the last holdouts in the Temple precinct itself, and the utter annihilation of this, the physical manifestation of Judaism itself. The last remnants held out in the mountain fortress of Masada until AD 73 when with the Romans breaking down the walls the defenders committed mass suicide bringing the revolt to an end.

A conflict that erupted between Roman legions and some Judaeans in late AD 66 had an incalculable impact on Rome's physical appearance and imperial governance; on ancient Jews bereft of their mother-city and temple; and on early Christian fortunes. Historical scholarship and cinema alike tend to see the conflict as the culmination of long Jewish resistance to Roman oppression. In this volume, Steven Mason re-examines the war in all relevant contexts (such as the Parthian dimension, and Judaea's place in Roman Syria) and phases, from the Hasmoneans to the fall of Masada. Mason approaches each topic as a historical investigation, clarifying problems that need to be solved, understanding the available evidence, and considering scenarios that might explain the evidence. The simplest reconstructions make the conflict more humanly intelligible while casting doubt on received knowledge.

It is fatal to show pity in a time of war. Led by the mighty Titus, the Roman army besieges Jerusalem. Arrows rain over the city day and night, and battering rams assault its defensive walls. Inside, the people curse their fate, resistant to the last but maddened by hunger. After days of rebellion, al last their city falls. The citizens plead for mercy - but as the Romans march on the Temple of Masada, the most sacred sanctuary of the Jewish people, flaming torches blaze above their heads . . .

This book interprets Mark's gospel in light of the Roman-Jewish War of 66-70 CE. Locating the authorship of Mark's gospel in rural Galilee or southern Syria after the fall of Jerusalem and the temple, and after Vespasian's enthronement as the new emperor, Kimondo argues that Mark's first hearers--people who lived through and had knowledge of the important events of the war--may have evaluated Mark's story of Jesus as a contrast to Roman imperial values. He makes an intriguing case that Jesus' proclamation as the Messiah in the villages of Caesarea Philippi set up a deliberate contrast between Jesus's teaching and Vespasian's proclamation of himself as the world's divine ruler. He suggests that Mark's hearers may have interpreted Jesus' liberative campaign in Galilee as a deliberate contrast to Vespasian's destructive military campaigns in the area. Jesus's teachings about wealth, power, and status while on the way to Jerusalem may have been heard as contrasts to Roman imperial values; hence, the entire story of Jesus may have been interpreted an anti-imperial narrative.

A definitive account of the great revolt of Jews against Rome and the destruction of the Jerusalem Temple “A lucid yet terrifying account of the 'Jewish War'—the uprising of the Jews in 66 CE, and the Roman empire’s savage response, in a story that stretches from Rome to Jerusalem.”—John Ma, Columbia University This deeply researched and insightful book examines the causes, course, and historical significance of the Jews’ failed revolt against Rome from 66 to 74 CE, including the destruction of the Jerusalem Temple. Based on a comprehensive study of all the evidence and new statistical data, Guy Rogers argues that the Jewish rebels fought for their religious and political freedom and lost due to military mistakes. Rogers contends that while the Romans won the war, they lost the peace. When the Romans destroyed the Jerusalem Temple, they thought that they had defeated the God of Israel and eliminated Jews as a strategic threat to their rule. Instead, they ensured the Jews’ ultimate victory. After their defeat Jews turned to the written words of their God, and following those words led the Jews to recover their freedom in the promised land. The war's tragic outcome still shapes the worldview of billions of people today.