{"id":988,"date":"2025-09-11T04:00:00","date_gmt":"2025-09-11T11:00:00","guid":{"rendered":"https:\/\/lamishna.com\/?p=988"},"modified":"2025-12-23T15:00:00","modified_gmt":"2025-12-23T22:00:00","slug":"zelotes-judaismo-segundo-templo","status":"publish","type":"post","link":"https:\/\/lamishna.com\/en\/zelotes-judaismo-segundo-templo\/","title":{"rendered":"Between the sword and the faith: The world of the Zealots at the time of the second Temple"},"content":{"rendered":"
\n

\u201cPrefer death to call \u2018sir\u2019 to any man.\u201d<\/strong>
(Flavius Josephus, a description of the spirit of the zealots.)<\/em><\/p>\n<\/blockquote>\n\n\n\n

1. What it means to \u201czealot\u201d<\/h2>\n\n\n\n
    \n
  • The word Greek \u03b6\u1fc6\u03bb\u03bf\u03c2 \/ \u03b6\u03b7\u03bb\u03c9\u03c4\u03ae\u03c2 (zelot\u00e9s) means \u201cjealous, passionate\u201d<\/strong>, especially in a religious sense: someone consumed by zeal for God and his Law.<\/li>\n\n\n\n
  • In Hebrew the term parallel is \u05e7\u05e0\u05d0\u05d9 \/ \u05e7\u05e0\u05d0\u05d9\u05dd (qanai \/ kana'im)<\/strong>, \u201cjealous(s)\u201d, as applied to biblical figures such as Pinj\u00e1s (Fine\u00e9s) or Elijah, who act violently in the name of God.<\/li>\n\n\n\n
  • Josephus uses the \u201czealots\u201d as the name of a specific group<\/strong> in the context of the War First Jewish-Roman, but also uses it as a moral qualification of people \u201cjealous\u201d of the Law.<\/li>\n<\/ul>\n\n\n\n

    Result: \u201czealot\u201d is at the same time a title ideological<\/strong> (\u201ca fanatic, a jealous God\u201d) and the name of a movement of political and religious<\/strong>.<\/p>\n\n\n\n

    \n\n\n\n

    2. Main sources and their limits<\/h2>\n\n\n\n
      \n
    1. Flavius Josephus<\/strong>\n
        \n
      • Key works: Jewish antiquities<\/em> and The jewish war<\/em>.<\/li>\n\n\n\n
      • Was protagonist<\/strong> of the revolt (commander in Galilee), and then moved to the side to roman as a historian at the service of Vespasian and Titus.<\/li>\n\n\n\n
      • He speaks of the zealots as the \u201cfourth philosophy\u201d<\/strong> from judaism, together with the pharisees, sadducees and essenes.<\/li>\n\n\n\n
      • Problem: Josephus has interest in blame the extremists<\/strong> the catastrophe of 70 to exculpate the majority of the jews and be on good terms with Rome, and his story is strongly ideological.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
      • New Testament<\/strong>\n
          \n
        • Mentions \u201cSimon called the Zealot\u201d<\/strong> (Lc 6,15; Acts 1,13), but there the term can simply mean \u201cjealous\u201d or refer to their political affiliation.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
        • Rabbinic tradition and other texts<\/strong>\n
            \n
          • Rabbinic texts later mentioned to Judas the Galilean<\/strong> as a leader who taught that God is the only Lord, and relate their doctrine with misfortunes to the people.<\/li>\n\n\n\n
          • There is a \u201chistory of the zealots\u201d systematic in the Talmud, but echoes of the criticism of the extremists of the war.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
          • Problem of historiography<\/strong>\n
              \n
            • Some scholars argue about whether there was really a \u201cparty zealot\u201d organized<\/strong> since the time of Judas the Galilean, or if the term was applied retroactively by Josephus to several currents of resistance.<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n\n\n\n
              \n\n\n\n

              3. Historical context: the period asmoneo to Rome<\/h2>\n\n\n\n

              In order to understand the zealots have to see the arch of the old town:<\/p>\n\n\n\n

                \n
              1. Revolt macabea (s. II.C.)<\/strong>\n
                  \n
                • Armed resistance against the domain seleucid, and the impositions hellenistic about the jewish worship.<\/li>\n\n\n\n
                • Models: Mattathias and his sons (Maccabees), who use violence \u201cfor zeal\u201d of the Law.<\/li>\n\n\n\n
                • This legacy of \u201cviolent zeal\u201d will be critical to the mentality zealot.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                • Dynasty asmonea and the arrival of Rome<\/strong>\n
                    \n
                  • The asmoneos become kings and high priests, combining political and religious power.<\/li>\n\n\n\n
                  • In the 63.C. Pompey enters Jerusalem: starts the roman directly<\/strong> or through kings customers (as Herod).<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                  • Reorganization of Judea<\/strong>\n
                      \n
                    • After the death of Herod, Rome, divided his territory. In the year 6 d.C. Judea becomes a roman province with a prefect<\/strong> and imposed the census Quirinio<\/strong>that triggered a protest led by Judas the Galilean<\/strong>.<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n\n\n\n
                      \n

                      \u201cIn all are in agreement with the pharisees, except in your passion for freedom.\u201d<\/strong>
                      (Flavius Josephus, on the \u2018fourth philosophy\u2019.)<\/em><\/p>\n<\/blockquote>\n\n\n\n

                      \n\n\n\n

                      4. Origin of the movement zealot, Judas the Galilean<\/h2>\n\n\n\n

                      According To Josephus:<\/p>\n\n\n\n

                        \n
                      • Foundation<\/strong>: around the year 6 d.C.<\/strong>, Judas the Galilean (or Gamala) and a pharisee, named Zadok start a new stream, which he calls the \u201cfourth philosophy\u201d<\/strong>.<\/li>\n\n\n\n
                      • The central doctrine:\n
                          \n
                        • God is the only Lord and King<\/strong>.<\/li>\n\n\n\n
                        • To pay tribute to Rome or to recognize the other lord is a betrayal religious<\/strong>.<\/li>\n\n\n\n
                        • It is preferable to die<\/strong> rather than submit to a human domain considered illegitimate.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                        • Josephus affirms that this doctrine \u201cinfected nation\u201d<\/strong> and it was a cause of many evils, robbery and murder, and that his teaching caused, indirectly, the war with Rome.<\/li>\n<\/ul>\n\n\n\n

                          Modern studies attenuate this:<\/p>\n\n\n\n

                            \n
                          • It is debated whether Judas really founded a \u201cparty zealot\u201d organized<\/strong> or if it was one of several leaders of the resistance, elevated by Josephus to \u201cideological founder\u201d afterwards.<\/li>\n<\/ul>\n\n\n\n
                            \n\n\n\n

                            5. Ideology and theology of the zealots<\/h2>\n\n\n\n

                            Although we do not have a \u201cmanifest\u201d itself, from Josephus and the tradition, we can reconstruct:<\/p>\n\n\n\n

                              \n
                            1. Monotheism radical political<\/strong>\n
                                \n
                              • Key Idea: \u201cGod alone is King\u201d<\/strong>.<\/li>\n\n\n\n
                              • Any form of sovereignty to foreign \" (Rome) is illegitimate and a sacrilege.<\/li>\n\n\n\n
                              • Loyalty policy is merged with the loyalty of religion.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                              • Zeal for the Law, and purity<\/strong>\n
                                  \n
                                • Be inspired by examples of \u201cjealous\u201d biblical<\/strong>:\n
                                    \n
                                  • Pinj\u00e1s (No. 25) that kills the israelite man and the midianite \u201cby zeal to YHWH\u201d.<\/li>\n\n\n\n
                                  • Elijah vs. the prophets of Baal.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                                  • The logic is: religious violence<\/strong> it is justified to remove the idolatry and betrayal.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                                  • Attitude to martyrdom<\/strong>\n
                                      \n
                                    • Josephus stresses that the followers of Judas were willing to withstand torture and deaths appalling<\/strong> before you call \u201csir\u201d to the emperor or to pay tribute with political recognition.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                                    • Relationship with the Torah<\/strong>\n
                                        \n
                                      • In general, Josephus says that \u201cin all other respects agree with the pharisees\u201d, but added an insistence absolute political freedom as a religious commandment<\/strong>.<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n\n\n\n

                                        In summary: his theology becomes the resistance anti-roman in a sacred duty<\/strong>.<\/p>\n\n\n\n

                                        \n

                                        \u201cWas regarded as a coward who accepted to pay tribute to the emperor.\u201d<\/strong>
                                        (Description josefiana of the rejection of the tribute.)<\/em><\/p>\n<\/blockquote>\n\n\n\n

                                        \n\n\n\n

                                        6. Organization and internal currents<\/h2>\n\n\n\n

                                        6.1. What game is structured or diffuse network?<\/h3>\n\n\n\n
                                          \n
                                        • Josephus presents to the zealots as a \u201csect\u201d<\/strong> at the level of the pharisees and sadducees.<\/li>\n\n\n\n
                                        • Modern research tends to view them as more of a current resistance<\/strong> grouping:\n
                                            \n
                                          • peasants,<\/li>\n\n\n\n
                                          • young militants urban,<\/li>\n\n\n\n
                                          • sectors radicalized by the clergy,<\/li>\n\n\n\n
                                          • local military leaders,
                                            more than a game with a stable structure.<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n\n

                                            6.2. The assassins: the wing extremist<\/h3>\n\n\n\n
                                              \n
                                            • The sicarii<\/strong> (Latin sica<\/em>, dagger) were a subgroup<\/strong> especially violent, expert in murders with knives hidden in crowds.<\/li>\n\n\n\n
                                            • Acting against:\n
                                                \n
                                              • roman authorities,<\/li>\n\n\n\n
                                              • collaborators jews<\/strong> (priests, elders, etc).<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                                              • Josephus describes its appearance around the government of F\u00e9lix (50 d.C.).<\/li>\n\n\n\n
                                              • In the final phase of the war is associated with Masada<\/strong>, which resisted until the 73 d.C.<\/li>\n<\/ul>\n\n\n\n
                                                \n\n\n\n

                                                7. Relationship with other streams of judaism of the Second Temple<\/h2>\n\n\n\n
                                                  \n
                                                1. Pharisees<\/strong>\n
                                                    \n
                                                  • Share an emphasis on the Law<\/strong> and piety.<\/li>\n\n\n\n
                                                  • Core difference: most farisea does not adopt a line systematically insurrection against Rome; many accept a tense co-existence.<\/li>\n\n\n\n
                                                  • The zealots adopting a harder line position: the submission policy to Rome is unacceptable.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                                                  • Sadducees<\/strong>\n
                                                      \n
                                                    • Priestly aristocracy is linked to the Temple and often collaborationist<\/strong> with Rome.<\/li>\n\n\n\n
                                                    • For the zealots, many sadducees are traitors and white legitimate violence.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                                                    • Essenes \/ community type Qumran<\/strong>\n
                                                        \n
                                                      • Reject the Temple official to be corrupted.<\/li>\n\n\n\n
                                                      • But his strategy is more separatist and eschatological<\/strong> (wait for divine intervention) that guerrilla.<\/li>\n\n\n\n
                                                      • The zealots, however, are betting on the armed action direct<\/strong>.<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n\n\n\n

                                                        Josephus emphasizes the three sects \u201cclassic\u201d and presents the zealots as the \u201cfourth philosophy\u201d<\/strong>, extremist and fatal for the people.<\/p>\n\n\n\n

                                                        \n

                                                        \u201cExtremism can save an identity... or destroy a nation.\u201d<\/p>\n<\/blockquote>\n\n\n\n

                                                        \n\n\n\n

                                                        8. Activity prior to the Great Revolt (6-66 d.C.)<\/h2>\n\n\n\n

                                                        The period between the census of 6 and the revolt of 66 is marked by:<\/p>\n\n\n\n

                                                          \n
                                                        • Sporadic lifting<\/strong> and bands<\/em> rebel:\n
                                                            \n
                                                          • guerrillas local in Galilee and Judea,<\/li>\n\n\n\n
                                                          • attacks on caravans, debt collectors, large property owners.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                                                          • Rome responds with:\n
                                                              \n
                                                            • crucifixion massive,<\/li>\n\n\n\n
                                                            • selective repression of leaders.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                                                            • These actions are not always formally \u201czelotas\u201d, but expressing the same weather resistance<\/strong> that will culminate in the 66.<\/li>\n<\/ul>\n\n\n\n
                                                              \n\n\n\n

                                                              9. The zealots in the First War Judeo-Romana (66-73 d.C.)<\/h2>\n\n\n\n

                                                              9.1. Outbreak of the revolt (66 d.C.)<\/h3>\n\n\n\n

                                                              Immediate causes:<\/p>\n\n\n\n

                                                                \n
                                                              • Abuse of the attorney Gessius Florus<\/strong> in the management of the Treasury of the Temple.<\/li>\n\n\n\n
                                                              • Conflicts greco-jews in Caesarea and other cities.<\/li>\n\n\n\n
                                                              • Fiscal stresses and religious accumulated.<\/li>\n<\/ul>\n\n\n\n

                                                                Answer:<\/p>\n\n\n\n

                                                                  \n
                                                                • The revolt begins with the expulsion of the roman garrison<\/strong> of Jerusalem and the destruction of the garrison at Masada (where you take hold of the fortress).<\/li>\n\n\n\n
                                                                • Sectors \u201cmoderate\u201d try to negotiate, but the radical factions (zealots, sicarii and other leaders) are imposed.<\/li>\n<\/ul>\n\n\n\n

                                                                  9.2. Factions zelotas in Jerusalem<\/h3>\n\n\n\n

                                                                  Josephus describes a landscape chaotic in Jerusalem:<\/p>\n\n\n\n

                                                                    \n
                                                                  • Eleazar ben Simon<\/strong>, John of Gischala<\/strong> and Simon bar Giora<\/strong> as leaders, rivals within the field of radical nationalist.<\/li>\n\n\n\n
                                                                  • Internal struggles and civil war within the city<\/strong> while the roman army was approaching.<\/li>\n\n\n\n
                                                                  • Zealots and allies take the Temple and they run to the opponents (including priests), burn deposits of grain, etc, contributing to the famine during the siege.<\/li>\n<\/ul>\n\n\n\n

                                                                    9.3. Destruction of the Temple (70 ce.C.)<\/h3>\n\n\n\n
                                                                      \n
                                                                    • In the 70 d.C., Titus takes Jerusalem:\n
                                                                        \n
                                                                      • the Second Temple is destroyed<\/strong>,<\/li>\n\n\n\n
                                                                      • the city razed to the ground,<\/li>\n\n\n\n
                                                                      • hundreds of thousands of people dead or enslaved,<\/li>\n\n\n\n
                                                                      • beginning of the dispersion mass<\/strong> and the transformation of judaism into a model rabbinical without a Temple.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                                                                      • In the narrative of Josephus, the obstinacy of the zealots<\/strong> it is one of the main causes of this disaster.<\/li>\n<\/ul>\n\n\n\n
                                                                        \n\n\n\n

                                                                        10. Assassins and Masada: the last bastion<\/h2>\n\n\n\n
                                                                          \n
                                                                        • After the fall of Jerusalem, there remain pockets of resistance:\n
                                                                            \n
                                                                          • one of the most emblematic is Masada<\/strong>, fortress, in the Judean desert.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                                                                          • There takes refuge with a group of sicarii<\/strong> under the command of Eleazar ben Yair<\/strong>.<\/li>\n\n\n\n
                                                                          • The site of Masada<\/strong> (72-73 d.C.) ends \u2013according to Josephus\u2013 a collective suicide<\/strong> a few 960 defenders, who prefer death rather than fall slaves of Rome.<\/li>\n<\/ul>\n\n\n\n

                                                                            Historiogr\u00e1ficamente:<\/p>\n\n\n\n

                                                                              \n
                                                                            • The accuracy of numerical and narrative of the story of Josephus is discussed, but the image of Masada became modern symbol of the spirit zealot<\/strong>: \u201cMasada shall not fall again.\u201d<\/li>\n<\/ul>\n\n\n\n
                                                                              \n\n\n\n

                                                                              11. Zealots and New Testament<\/h2>\n\n\n\n
                                                                                \n
                                                                              1. Simon the Zealot<\/strong>\n
                                                                                  \n
                                                                                • Appears in the lists of the Twelve (Lk 6,15; Acts 1,13).<\/li>\n\n\n\n
                                                                                • Discussion:\n
                                                                                    \n
                                                                                  • What means \u201ca member of the party zealot\u201d?<\/li>\n\n\n\n
                                                                                  • Or do you simply \u201cman jealous \/ zealous\u201d?<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                                                                                  • Many exegetes remind us that the movement as such, it consolidates newly-about 6 d.C. and hatch after a 66, so that it could be more of a nickname of character<\/strong> that affiliation with an organization already formed.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                                                                                  • Paul as \u201czealots\u201d<\/strong>\n
                                                                                      \n
                                                                                    • In Galatians 1.14 and Facts 22,3, Paul is defined as \u201cmore zealots<\/strong> (jealous) of traditions\u201d than their contemporaries.<\/li>\n\n\n\n
                                                                                    • Some authors have proposed that Paul would have had links with the movement zealot, but most see the term as \u201cfervent\u201d<\/strong>not as a label partisan.<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n\n\n\n

                                                                                      Conclusion: the allusions in the NT confirms that the language of zeal<\/strong> I was very present, but does not allow the reconstruction of a political history detailed the movement.<\/p>\n\n\n\n

                                                                                      \n\n\n\n

                                                                                      12. The zealots in the rabbinic tradition<\/h2>\n\n\n\n
                                                                                        \n
                                                                                      • The rabbis later, writing in a judaism post-Temple<\/strong>they tend to see the revolt and the excesses zealots as the cause of the disaster.<\/li>\n\n\n\n
                                                                                      • Refer to:\n
                                                                                          \n
                                                                                        • Judas the Galilean<\/strong> as the initiator of a doctrine dangerous.<\/li>\n\n\n\n
                                                                                        • \u201cJealous\u201d that led to \u201crobbery and murder,\u201d and brought it misfortune.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                                                                                        • In parallel, the ideal of the \u201czeal for God\u201d<\/strong> do not go away, but it's going to reinterpret key ethical and legal<\/strong>more than military.<\/li>\n<\/ul>\n\n\n\n
                                                                                          \n\n\n\n

                                                                                          13. Discussions by modern zealots<\/h2>\n\n\n\n

                                                                                          The current research discusses several key points:<\/p>\n\n\n\n

                                                                                            \n
                                                                                          1. Do a continuous movement from Judas to the 66?<\/strong>\n
                                                                                              \n
                                                                                            • Josephus suggests a continuity in doctrinal from Judas (6 d.C.) until the leaders of 66-73.<\/li>\n\n\n\n
                                                                                            • Some historians believe that this is a simplification retroactive<\/strong>there were different uprisings and bands, not a party cohesive.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                                                                                            • Responsibility for the war<\/strong>\n
                                                                                                \n
                                                                                              • Josephus guilt strongly to the \u201cfourth philosophy, and the zealots.<\/li>\n\n\n\n
                                                                                              • Others see the war as a result of:\n
                                                                                                  \n
                                                                                                • policies roman brutal,<\/li>\n\n\n\n
                                                                                                • tensions socio-economic,<\/li>\n\n\n\n
                                                                                                • internal conflicts among elites, jewish,
                                                                                                  in addition to the extremism zealot.<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                                                                                                • Exact relationship between the zealots and sicarii<\/strong>\n
                                                                                                    \n
                                                                                                  • Some distinguish them:\n
                                                                                                      \n
                                                                                                    • zealots = current national-religious wider;<\/li>\n\n\n\n
                                                                                                    • hit = terrorist cell specialized in assassinations.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                                                                                                    • Others see more fused, especially in the final phase of the war.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                                                                                                    • Degree of popular support<\/strong>\n
                                                                                                        \n
                                                                                                      • Josephus speaks of the great influence, but also a rejection by the other jews.<\/li>\n\n\n\n
                                                                                                      • There was probably a significant support among popular sectors<\/strong> and young people, and a lot of ambivalence<\/strong> in the elites, religious and economic.<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n\n\n\n
                                                                                                        \n\n\n\n

                                                                                                        14. Historical legacy and interpretation later<\/h2>\n\n\n\n
                                                                                                          \n
                                                                                                        • For the later rabbinical judaism, the main lesson is that the violent extremism<\/strong> it can lead to destruction of national.<\/li>\n\n\n\n
                                                                                                        • For some movements in modern, especially nationalists, the zealots have become symbol of resistance<\/strong> and \u201cno surrender to the empire.\u201d<\/li>\n\n\n\n
                                                                                                        • In historical research, her figure is to understand:\n
                                                                                                            \n
                                                                                                          • how the religion and politics<\/strong> blend in contexts of imperial domination,<\/li>\n\n\n\n
                                                                                                          • how the language of the religious zeal<\/strong> can legitimize both the heroic resistance as the internal violence.<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n\n
                                                                                                            \n\n\n\n

                                                                                                            15. Synthesis<\/h2>\n\n\n\n
                                                                                                              \n
                                                                                                            1. What were<\/strong>\n
                                                                                                                \n
                                                                                                              • A jewish movement of the era of the Second Temple, cutting nationalist-religious<\/strong>which required the armed resistance<\/strong> against Rome and rejected any sovereignty that was not of God.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                                                                                                              • Source<\/strong>\n
                                                                                                                  \n
                                                                                                                • Associated with Judas the Galilean<\/strong> about 6 d.C.<\/strong>in reaction to the roman census of Quirinio and to the full integration of Judea as a roman province.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                                                                                                                • Ideology<\/strong>\n
                                                                                                                    \n
                                                                                                                  • God is the only King.<\/li>\n\n\n\n
                                                                                                                  • To pay tribute and submit to Rome is a betrayal of religion.<\/li>\n\n\n\n
                                                                                                                  • The violence can be a legitimate means of \u201czeal for the Law\u201d<\/strong>.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                                                                                                                  • Internal relations<\/strong>\n
                                                                                                                      \n
                                                                                                                    • Closely related to the pharisees in doctrine, but much more radical<\/strong> in the political dimension.<\/li>\n\n\n\n
                                                                                                                    • In tension with the sadducees and the elite priestly near Rome.<\/li>\n\n\n\n
                                                                                                                    • Linked to the hitmen<\/strong>, a wing of political assassins.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                                                                                                                    • Historic role as a key<\/strong>\n
                                                                                                                        \n
                                                                                                                      • Protagonists (along with other radical factions) of the Primera Guerra Judeo-Romana (66-73 d.C.)<\/strong>.<\/li>\n\n\n\n
                                                                                                                      • Involved in the defence and internal war in Jerusalem before the destruction of the Temple in 70.<\/li>\n\n\n\n
                                                                                                                      • Represented in Masada as the symbol end of resistance to the death.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                                                                                                                      • Sources and difficulties<\/strong>\n
                                                                                                                          \n
                                                                                                                        • We depend almost entirely of Flavius Josephus<\/strong>, an author ideologically biased.<\/li>\n\n\n\n
                                                                                                                        • There are discussions of modern on if you were a party structured<\/strong> or a label applied to a number of currents of resistance.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                                                                                                                        • Relation with early christianity<\/strong>\n
                                                                                                                            \n
                                                                                                                          • The NT mentions Simon the Zealot<\/strong> and called \u201czealots\u201d to the religious zeal of Paul, which reflects the climate ideological, but does not allow you to claim a membership in organic to the party.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                                                                                                                          • Global assessment<\/strong>\n
                                                                                                                              \n
                                                                                                                            • The zealots were a radical response<\/strong> the oppression of roman and internal collaboration.<\/li>\n\n\n\n
                                                                                                                            • His legacy is ambivalent: on the one hand, a symbol of absolute fidelity to God; the other for example the cost devastating violent extremism<\/strong> in a context of political and religious explosive.<\/li>\n<\/ul>\n<\/li>\n<\/ol>","protected":false},"excerpt":{"rendered":"

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