Alberti was possibly in Rome by 1431; Mancini speculates by 1428. The Curia employed composers and authors and editors of papal bulls, and Alberti was employed as such. Recreated in visual topography by Poggio and Flavio, Rome’s surviving monuments would advance Alberti’s dynamic visual encounters. Giotto’s and Cavallini’s formative works in Rome further endowed the spatial avant-garde in the city of Gentile, Pisano, Masaccio, Masolino, Ghiberti, and Donatello. The textual and visual gifts gleaned from Padua, Bologna, and northern Europe would evolve into Rome’s validation of all prescriptions in De pictura.

The final chapter provides a brief summary of the conclusions that can be drawn from the study, explaining the relationships between the concepts and terms Israelite, Jew, and Hebrew as they were used in the Second Temple period. The chapter concludes that the concept of Israel was inextricably linked with the concepts of covenant and restoration eschatology established in the Torah and other biblical literature. Nevertheless, within those larger bounds, Israel was then variously understood and the boundaries of Israel variously defined as different groups laid claim to the historical and theological heritage embedded in the name Israel.

This chapter examines Philo's views of exile and eschatology and his use of Israel terminology. The first part of the chapter argues that despite his tendency towards allegory, numerous places in the Philonic corpus suggest that Philo viewed the exile as ongoing and—like Josephus—looked forward to a future restoration of Israel. The second part of the chapter shows that Philo avoids the term "Israel" when referring to his contemporaries, whom he calls Ioudaioi ("Jews"), while "Israel" appears in other contexts and correlates closely with his eschatological statements. Like Josephus, Philo argues that Israel's restoration will come through divine initiative rather than violent revolution, and the first element of that restoration will be a divinely initiated return to virtue and obedience. Remarkably, Philo also suggests that not all Jews are or will be included in "Israel," a view that reflects sympathy with a prophetic or sectarian view of Israel in which Israelite status is contingent on proper obedience to God.