Taylor, J. E. (15 de noviembre de 2012). The Essenes, the Scrolls, and the Dead Sea. Oxford University Press. ISBN9780199554485. «These texts, combined with the relics of those who hid in caves along the western side of the Dead Sea, tells us a great deal. What is clear from the evidence of both skeletal remains and artefacts is that the Roman assault on the Jewish population of the Dead Sea was so severe and comprehensive that no one came to retrieve precious legal documents, or bury the dead. Up until this date the Bar Kokhba documents indicate that towns, villages and ports where Jews lived were busy with industry and activity. Afterwards there is an eerie silence, and the archaeological record testifies to little Jewish presence until the Byzantine era, in En Gedi. This picture coheres with what we have already determined in Part I of this study, that the crucial date for what can only be described as genocide, and the devastation of Jews and Judaism within central Judea, was 135 CE and not, as usually assumed, 70 CE, despite the siege of Jerusalem and the Temple's destruction».
britannica.com
«Judaea». Britannica. Consultado el 31 de diciembre de 2012.
«Roman Arabia». Encyclopædia Britannica. Archivado desde el original el 11 de octubre de 2007. Consultado el 11 de agosto de 2007.
Para una versión del discurso de 'Umar a la gente después de la rendición de Jerusalén, ver [1] .
doi.org
dx.doi.org
Bar, Doron (2005). «Rural Monasticism as a Key Element in the Christianization of Byzantine Palestine». The Harvard Theological Review98 (1): 49-65. ISSN0017-8160. JSTOR4125284. S2CID162644246. doi:10.1017/S0017816005000854. «The phenomenon was most prominent in Judea, and can be explained by the demographic changes that this region underwent after the second Jewish revolt of 132–135 C.E. The expulsion of Jews from the area of Jerusalem following the suppression of the revolt, in combination with the penetration of pagan populations into the same region, created the conditions for the diffusion of Christians into that area during the fifth and sixth centuries. [...] This regional population, originally pagan and during the Byzantine period gradually adopting Christianity, was one of the main reasons that the monks chose to settle there. They erected their monasteries near local villages that during this period reached their climax in size and wealth, thus providing fertile ground for the planting of new ideas.»
Mor, Menahem (2016). The Second Jewish Revolt. Brill. pp. 483-484. ISBN978-90-04-31463-4. doi:10.1163/9789004314634. «Land confiscation in Judaea was part of the suppression of the revolt policy of the Romans and punishment for the rebels. But the very claim that the sikarikon laws were annulled for settlement purposes seems to indicate that Jews continued to reside in Judaea even after the Second Revolt. There is no doubt that this area suffered the severest damage from the suppression of the revolt. Settlements in Judaea, such as Herodion and Bethar, had already been destroyed during the course of the revolt, and Jews were expelled from the districts of Gophna, Herodion, and Aqraba. However, it should not be claimed that the region of Judaea was completely destroyed. Jews continued to live in areas such as Lod (Lydda), south of the Hebron Mountain, and the coastal regions. In other areas of the Land of Israel that did not have any direct connection with the Second Revolt, no settlement changes can be identified as resulting from it.»
Bar, Doron (2005). «Rural Monasticism as a Key Element in the Christianization of Byzantine Palestine». The Harvard Theological Review98 (1): 49-65. ISSN0017-8160. JSTOR4125284. S2CID162644246. doi:10.1017/S0017816005000854. «The phenomenon was most prominent in Judea, and can be explained by the demographic changes that this region underwent after the second Jewish revolt of 132–135 C.E. The expulsion of Jews from the area of Jerusalem following the suppression of the revolt, in combination with the penetration of pagan populations into the same region, created the conditions for the diffusion of Christians into that area during the fifth and sixth centuries. [...] This regional population, originally pagan and during the Byzantine period gradually adopting Christianity, was one of the main reasons that the monks chose to settle there. They erected their monasteries near local villages that during this period reached their climax in size and wealth, thus providing fertile ground for the planting of new ideas.»
Bar, Doron (2005). «Rural Monasticism as a Key Element in the Christianization of Byzantine Palestine». The Harvard Theological Review98 (1): 49-65. ISSN0017-8160. JSTOR4125284. S2CID162644246. doi:10.1017/S0017816005000854. «The phenomenon was most prominent in Judea, and can be explained by the demographic changes that this region underwent after the second Jewish revolt of 132–135 C.E. The expulsion of Jews from the area of Jerusalem following the suppression of the revolt, in combination with the penetration of pagan populations into the same region, created the conditions for the diffusion of Christians into that area during the fifth and sixth centuries. [...] This regional population, originally pagan and during the Byzantine period gradually adopting Christianity, was one of the main reasons that the monks chose to settle there. They erected their monasteries near local villages that during this period reached their climax in size and wealth, thus providing fertile ground for the planting of new ideas.»
Bar, Doron (2005). «Rural Monasticism as a Key Element in the Christianization of Byzantine Palestine». The Harvard Theological Review98 (1): 49-65. ISSN0017-8160. JSTOR4125284. S2CID162644246. doi:10.1017/S0017816005000854. «The phenomenon was most prominent in Judea, and can be explained by the demographic changes that this region underwent after the second Jewish revolt of 132–135 C.E. The expulsion of Jews from the area of Jerusalem following the suppression of the revolt, in combination with the penetration of pagan populations into the same region, created the conditions for the diffusion of Christians into that area during the fifth and sixth centuries. [...] This regional population, originally pagan and during the Byzantine period gradually adopting Christianity, was one of the main reasons that the monks chose to settle there. They erected their monasteries near local villages that during this period reached their climax in size and wealth, thus providing fertile ground for the planting of new ideas.»
Ehrlich, Michael (2022). «Judea and Jerusalem». The Islamization of the Holy Land, 634–1800. Leeds: Arc Humanities Press. pp. 111-112. ISBN978-1-64189-222-3. OCLC1310046222.Error en la cita: Etiqueta <ref> no válida; el nombre «:3» está definido varias veces con contenidos diferentes
