Unlike other ethnic groups of the Mediterranean world, the Romans encountered numerous problems with the Jews as soon as they appeared in the Middle East. Soon after Pompey took control of Judaea in 64 b.c.e., they had to mount an armed response to opponents of Hyrcanus II (who was backed by Rome). Other challenges followed with time. Without doubt the most important was the Jewish uprising of 66–73 c.e., also known as the Great Revolt. But despite its failure, the Jews did not stop there in their struggle against Rome. Numerous documents from the reigns of Trajan and Hadrian show that the Jews fought not only in Judaea, but also beyond its borders, both within other provinces of the Roman Empire and outside: in Cyrenaica, Egypt, Cyprus and Mesopotamia. Owing to the large number of sources concerning Jews’ participation in combat in these territories, researchers usually analyse the episodes and events that occurred there in their local contexts. William Horbury opts for a different approach.

According to H., the various theatres of war in which Jews participated from Trajan's time onwards should be treated as components of a single broader phenomenon. This approach to their struggle paints it in a somewhat different light from the one in which it is usually seen, providing new insights into the nature of this ‘war’. In addition, the author sets himself the objective of illustrating the religious and social context of the conflict, as viewed through both Jewish and non-Jewish sources (1–9).

The book contains five chapters, including the Introduction (1–9). Ch. 2, ‘Sources and Historians’ (10–99), provides a description and classification of historical sources, a summary of the present state of knowledge and a presentation of other scholars’ views and opinions. The description of the sources alone takes up almost half of the chapter (10–56). The author discusses not only non-literary sources, the works of ancient and Christian authors (Cassius Dio, Eusebius of Caesarea, Orosius etc.) and mentions in rabbinical literature, but also traditions in medieval Jewish literature concerning battles waged by the Jews under Trajan and Hadrian, especially in the works of such authors as Abraham ibn Daud and Maimonides. He reserves a separate place for the Dominican Raymond Martini's Pugio Fidei, a thirteenth-century apologist work whose presentation of Jewish ancient history was based on rabbinical literature and the arguments of Maimonides. This work strongly influenced perceptions of the ancient Jews right up to the seventeenth century. In the second part of the chapter (56–99), H. provides a detailed presentation of how studies on the Jewish uprisings under Trajan and Hadrian developed in historiography from the early modern period until the early twenty-first century.

Ch. 3, ‘Antecedents’ (100–63), reflects upon various aspects of Jewish-Roman relations after the collapse of the great uprising, from Vespasian to Trajan: the religious attitudes of Jews, their relations to Gentiles, but also divisions within the Jewish community. These rifts resulted from material differences, opposing religious views and the lack of generally accepted authorities. According to the author, this issue provides a fuller understanding of the events that took place during the reigns of Trajan and Hadrian.

Chs 4 and 5, comprising almost two-thirds of the book, are devoted to ‘Trajan and Hadrian’ (164–277) and ‘Hadrian and Pius’ (278–428). In ch. 4, H. outlines what we know about the military actions undertaken by Jews in various parts of the Roman Empire under Trajan and during the first months of Hadrian's reign. The earliest events occurred in Cyrenaica under Trajan, while the end came in Hadrian's first year as emperor (170–9). Much more complex is the nature of these struggles, since ancient authors use various terms to describe them: kinesis (upheaval), stasis (sedition) and polemos (war). Each of these concepts has slightly different connotations. With an exhaustive analysis of the various theatres of war (Cyrenaica, Alexandria, Egypt, Cyprus, Mesopotamia and Judaea), H. points to differences, but also shared characteristics; he discusses questions of leadership as well as the social and ideological features of the battles that took place.

It is impossible to present all H.’s conclusions and interpretations here, but it is worth drawing attention to those concerning events in Alexandria. Thanks to the Acta Alexandrinorum, our information is relatively abundant, but the Acta also give researchers an overly simplistic verdict on the events and their consequences. According to H., there is no reason to believe that the battles in Alexandria led to the complete elimination of the Jewish community, although it was certainly weakened and marginalised. We know least about the unrest in Judaea, which our sources refer to as the ‘war of Quietus’. The tradition here is unsatisfactory, but does show the existence in this province of tensions that provoked justified fears on the part of Roman authorities. The author argues that the armed interventions of Jews under Trajan took place mostly in the diaspora, with the common denominator of the hope for a return to Israel, with the accompanying messianistic overtones (cf. 269–77). The role of these should not be under-estimated; according to H., they are also crucial for understanding the Bar Kokhba Revolt.

The reasons for the Bar Kokhba Revolt, its course, ideology and pertinent sources are all presented in the book's final chapter. This chapter provides an exhaustive treatment of the state of research as of 2014; but since then, new archaeological discoveries, observations and interpretations have substantially added to what we know about this revolt. One of the most important of these is a new date for its conclusion. H., in line with the generally accepted view, gives an end-date of 135 c.e. (287), but it now seems that the correct date is the first months of 136 c.e. It is also worth noting H.’s conviction that the most likely cause of the outbreak of fighting in Judaea was Hadrian's founding of Colonia Aelia Capitolina, which shattered the Jews’ hopes of rebuilding their temple and ‘Holy City’ (316–17). Indeed, he devotes a large amount of space to the religious views of the inhabitants of Judaea, their messianistic expectations and the leadership of Bar Kokhba. It is notable that, when evaluating and describing sources, H. is considerably more trusting of those linked to the rabbinical tradition than other scholars (even Israeli researchers). He makes only limited use of archaeological research in Judaea on the caves that served as refuges and operation bases for the rebels.

H. has a comprehensive knowledge of the history and religious lives of Jews during the reigns of Trajan and Hadrian. Reading the book takes some effort, owing to the large number of issues it addresses and the meticulous detail with which they are presented. Nonetheless, it is compulsory reading for every scholar interested in the history of the period under discussion, whether their interests lie in the wider history of the Roman Empire, or specifically that of the Jews and Judaism.