An available and authoritative evaluate shooting the power and variety of scholarship that exists at the transformative period of time often called past due antiquity.
•Provides a necessary assessment of present scholarship on past due antiquity -- from among the accession of Diocletian in advert 284 and the top of Roman rule within the Mediterranean
•Comprises 39 essays from a number of the world's prime students of the period
•Presents this once-neglected interval as an age of strong transformation that formed the trendy international
•Emphasizes the imperative value of faith and its reference to financial, social, and political life
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Additional resources for A Companion to Late Antiquity (Blackwell Companions to the Ancient World)
The nations will profess the oneness of God contained in God’s name and by doing so unite with the name and with one another in a new universal commonwealth. The commonwealth will internalize the power of the name through the profession of God’s unity and thus 72 Rabinowitz, Mahazor, vol. 1, 110–11, lines 31–33. ESAU, JACOB’S BROTHER 33 become the true icon of this unity by faithfully reflecting and partaking in qualities of God’s nature. 73 Yannai’s vision represents a complex adaptation of dominant imperial discourse, which goes well beyond simple hope for ultimate collapse of the Roman Empire.
Unlike the builders of the Tower of Babel and their Roman successors, Israel will recognize the cause and effect relationship between the unity of God and imperial universalism. The payytan interprets prophecy in Zephaniah 3:9 to mean that the nations of the world will get back their unity and their pristine (“pure”) language, the language that they once spoke before the Tower of Babel debacle, when they recognize and profess the unity of the God of Israel. The ultimate triumph of eschatological imperialism will be sealed by means of God’s name.
In this passage, however, the reference to unity becomes more specific and ironic. 70 The payytan wants to highlight a profound flaw in builders’ logic: They betray their own unity by failing to recognize it in God. By denying God this unity, the builders, in a mirror-like fashion, lose it themselves through the dissolution of their commonwealth. 71 68 69 70 71 See Stemberger, Die R¨omische Herrschaft, 124–30; Weinberger, Jewish Hymnography, 34–40. A good example of such a piyyut can be found in Rabinowitz, Mahazor piyute Rabi Yanai, vol.
A Companion to Late Antiquity (Blackwell Companions to the Ancient World)