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According to the current scholarly consensus, the apocalypse of 2 Baruch, written after the Fall of Jerusalem, either rejected the concept of the Land of Israel as a place of salvation or regarded it as of minor importance. Inspired by the perspective of Critical Spatial Theory, this book discusses the presuppositions behind this consensus with regard to the spatial epistemology it assumes, and explores the conception of the Land as a broad redemptive category. The result is a fresh portrait of the vitality of the Land-theme in the first centuries of the common era and a new perspective on the spatial imagination of 2 Baruch.

Land tenure --- Sacred space --- 229*234 --- Agrarian tenure --- Feudal tenure --- Freehold --- Land ownership --- Land question --- Landownership --- Tenure of land --- Land use, Rural --- Real property --- Land, Nationalization of --- Landowners --- Serfdom --- 229*234 Apocalypse van Baruch --- Apocalypse van Baruch --- Holy places --- Places, Sacred --- Sacred places --- Sacred sites --- Sacred spaces --- Sites, Sacred --- Space, Sacred --- Holy, The --- Religion and geography --- Religious aspects --- Judaism. --- Syriac Apocalypse of Baruch --- Apocalypse of Baruch (Syriac) --- 2nd Baruch (Apocryphal book) --- 2 Baruch (Apocryphal book) --- Second Baruch (Apocryphal book) --- II Baruch (Apocryphal book) --- Syriac Baruch (Apocryphal book) --- Criticism, interpretation, etc. --- Propriété foncière --- Lieux sacrés --- Aspect religieux --- Judaisme --- Religious aspects&delete& --- Judaism

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The Roman destruction of Jerusalem in A.D. 70 was a watershed event in the religious, political, and social life of first-century Jews. This book explores the reaction to this event found in Jewish apocalypses and related literature preserved among the Pseudepigrapha (4 Ezra, 2 Baruch, 3 Baruch, 4 Baruch, Sibylline Oracles 4 and 5, and the Apocalypse of Abraham). While keeping the historical context of their composition in mind, the author analyzes the texts with a view to answering the following questions: What do these texts tell us about Jewish attitudes toward the Roman Empire? How did Jews understand the situation in post-70 Judea through the lens of Israel’s past, especially the Babylonian sack of Jerusalem in 587 B.C.?

Destruction --- --Jérusalem --- --70 --- --Temple --- --La œBible --- --Apocalypse --- --Temple of Jerusalem (Jerusalem) --- Apocalyptic literature --- Oracles, Greek --- In the Bible --- History and criticism --- Bible --- Syriac Apocalypse of Baruch --- Greek Apocalypse of Baruch --- Paralipomena Jeremiae --- Criticism, interpretation, etc --- Jerusalem --- History --- Temple of Jerusalem (Jerusalem) --- Jews --- Oracula Sibyllina. --- Oracles, Greek. --- Apokalyptik. --- Jüdische Literatur. --- Pseudepigraphie. --- Judentum. --- In the Bible. --- History and criticism. --- Zerstörung (70). --- Bible. --- Apokryphen. --- Pseudepigraphen. --- Apokryphe Apokalypsen. --- Apokryphen --- Pseudepigraphen --- Criticism, interpretation, etc. --- Jerusalem. --- 296*31 --- Greek oracles --- Cults --- Judaism --- 296*31 Joodse apocriefen en pseudepigrafen --- Joodse apocriefen en pseudepigrafen --- Siege of Jerusalem (70) --- Paraleipomena Jeremiou --- Baruch, Rest of the words of --- Chronicles of Jeremiah --- Paralipomena of Jeremiah --- Rest of the words of Baruch --- 4 Baruch --- Fourth Baruch --- Apocalypse of Baruch (Greek) --- 3 Baruch (Apocryphal book) --- Third Baruch (Apocryphal book) --- Apocalypsis Baruchi Graece --- Greek Baruch (Apocryphal book) --- Apocalypse of Baruch (Syriac) --- 2nd Baruch (Apocryphal book) --- 2 Baruch (Apocryphal book) --- Second Baruch (Apocryphal book) --- II Baruch (Apocryphal book) --- Syriac Baruch (Apocryphal book) --- Siege, 70 A.D. --- Temple of Jerusalem (Jerusalem) - In the Bible --- Apocalyptic literature - History and criticism --- Jerusalem - History - Siege, 70 A.D