Tiresias: The Ancient Mediterranean Religions Source Database

5662

Eusebius Of Caesarea, Ecclesiastical History, 2.23

nan But after Paul, in consequence of his appeal to Caesar, had been sent to Rome by Festus, the Jews, being frustrated in their hope of entrapping him by the snares which they had laid for him, turned against James, the brother of the Lord, to whom the episcopal seat at Jerusalem had been entrusted by the apostles. The following daring measures were undertaken by them against him.,Leading him into their midst they demanded of him that he should renounce faith in Christ in the presence of all the people. But, contrary to the opinion of all, with a clear voice, and with greater boldness than they had anticipated, he spoke out before the whole multitude and confessed that our Saviour and Lord Jesus is the Son of God. But they were unable to bear longer the testimony of the man who, on account of the excellence of ascetic virtue and of piety which he exhibited in his life, was esteemed by all as the most just of men, and consequently they slew him. Opportunity for this deed of violence was furnished by the prevailing anarchy, which was caused by the fact that Festus had died just at this time in Judea, and that the province was thus without a governor and head.,The manner of James' death has been already indicated by the above-quoted words of Clement, who records that he was thrown from the pinnacle of the temple, and was beaten to death with a club. But Hegesippus, who lived immediately after the apostles, gives the most accurate account in the fifth book of his Memoirs. He writes as follows:,James, the brother of the Lord, succeeded to the government of the Church in conjunction with the apostles. He has been called the Just by all from the time of our Saviour to the present day; for there were many that bore the name of James.,He was holy from his mother's womb; and he drank no wine nor strong drink, nor did he eat flesh. No razor came upon his head; he did not anoint himself with oil, and he did not use the bath.,He alone was permitted to enter into the holy place; for he wore not woolen but linen garments. And he was in the habit of entering alone into the temple, and was frequently found upon his knees begging forgiveness for the people, so that his knees became hard like those of a camel, in consequence of his constantly bending them in his worship of God, and asking forgiveness for the people.,Because of his exceeding great justice he was called the Just, and Oblias, which signifies in Greek, 'Bulwark of the people' and 'Justice,' in accordance with what the prophets declare concerning him.,Now some of the seven sects, which existed among the people and which have been mentioned by me in the Memoirs, asked him, 'What is the gate of Jesus?' and he replied that he was the Saviour.,On account of these words some believed that Jesus is the Christ. But the sects mentioned above did not believe either in a resurrection or in one's coming to give to every man according to his works. But as many as believed did so on account of James.,Therefore when many even of the rulers believed, there was a commotion among the Jews and Scribes and Pharisees, who said that there was danger that the whole people would be looking for Jesus as the Christ. Coming therefore in a body to James they said, 'We entreat you, restrain the people; for they are gone astray in regard to Jesus, as if he were the Christ. We entreat you to persuade all that have come to the feast of the Passover concerning Jesus; for we all have confidence in you. For we bear you witness, as do all the people, that you are just, and do not respect persons.,Therefore, persuade the multitude not to be led astray concerning Jesus. For the whole people, and all of us also, have confidence in you. Stand therefore upon the pinnacle of the temple, that from that high position you may be clearly seen, and that your words may be readily heard by all the people. For all the tribes, with the Gentiles also, have come together on account of the Passover.',The aforesaid Scribes and Pharisees therefore placed James upon the pinnacle of the temple, and cried out to him and said: 'You just one, in whom we ought all to have confidence, forasmuch as the people are led astray after Jesus, the crucified one, declare to us, what is the gate of Jesus.',And he answered with a loud voice, 'Why do you ask me concerning Jesus, the Son of Man? He himself sits in heaven at the right hand of the great Power, and is about to come upon the clouds of heaven.',And when many were fully convinced and gloried in the testimony of James, and said, 'Hosanna to the Son of David,' these same Scribes and Pharisees said again to one another, 'We have done badly in supplying such testimony to Jesus. But let us go up and throw him down, in order that they may be afraid to believe him.',And they cried out, saying, 'Oh! Oh! The just man is also in error.' And they fulfilled the Scripture written in Isaiah, 'Let us take away the just man, because he is troublesome to us: therefore they shall eat the fruit of their doings.',So they went up and threw down the just man, and said to each other, 'Let us stone James the Just.' And they began to stone him, for he was not killed by the fall; but he turned and knelt down and said, 'I entreat you, Lord God our Father, forgive them, for they know not what they do.',And while they were thus stoning him one of the priests of the sons of Rechab, the son of the Rechabites, who are mentioned by Jeremiah the prophet, cried out, saying, 'Stop. What are you doing? The just one prays for you.',And one of them, who was a fuller, took the club with which he beat out clothes and struck the just man on the head. And thus he suffered martyrdom. And they buried him on the spot, by the temple, and his monument still remains by the temple. He became a true witness, both to Jews and Greeks, that Jesus is the Christ. And immediately Vespasian besieged them.,These things are related at length by Hegesippus, who is in agreement with Clement. James was so admirable a man and so celebrated among all for his justice, that the more sensible even of the Jews were of the opinion that this was the cause of the siege of Jerusalem, which happened to them immediately after his martyrdom for no other reason than their daring act against him.,Josephus, at least, has not hesitated to testify this in his writings, where he says, These things happened to the Jews to avenge James the Just, who was a brother of Jesus, that is called the Christ. For the Jews slew him, although he was a most just man.,And the same writer records his death also in the twentieth book of his Antiquities in the following words: But the emperor, when he learned of the death of Festus, sent Albinus to be procurator of Judea. But the younger Ananus, who, as we have already said, had obtained the high priesthood, was of an exceedingly bold and reckless disposition. He belonged, moreover, to the sect of the Sadducees, who are the most cruel of all the Jews in the execution of judgment, as we have already shown.,Ananus, therefore, being of this character, and supposing that he had a favorable opportunity on account of the fact that Festus was dead, and Albinus was still on the way, called together the Sanhedrin, and brought before them the brother of Jesus, the so-called Christ, James by name, together with some others, and accused them of violating the law, and condemned them to be stoned.,But those in the city who seemed most moderate and skilled in the law were very angry at this, and sent secretly to the king, requesting him to order Ananus to cease such proceedings. For he had not done right even this first time. And certain of them also went to meet Albinus, who was journeying from Alexandria, and reminded him that it was not lawful for Ananus to summon the Sanhedrin without his knowledge.,And Albinus, being persuaded by their representations, wrote in anger to Ananus, threatening him with punishment. And the king, Agrippa, in consequence, deprived him of the high priesthood, which he had held three months, and appointed Jesus, the son of Damnaeus.,These things are recorded in regard to James, who is said to be the author of the first of the so-called catholic epistles. But it is to be observed that it is disputed; at least, not many of the ancients have mentioned it, as is the case likewise with the epistle that bears the name of Jude, which is also one of the seven so-called catholic epistles. Nevertheless we know that these also, with the rest, have been read publicly in very many churches.

Intertexts (texts cited often on the same page as the searched text):

14 results
1. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE) 17d. not to be surprised or to make a disturbance on this account. For the fact is that this is the first time I have come before the court, although I am seventy years old; I am therefore an utter foreigner to the manner of speech here. Hence, just as you would, of course, if I were really a foreigner, pardon me if I spoke in that dialect and that manner
2. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) 115c. no matter how much or how eagerly you promise at present. We will certainly try hard to do as you say, he replied. But how shall we bury you? However you please, he replied, if you can catch me and I do not get away from you. And he laughed gently, and looking towards us, said: I cannot persuade Crito, my friends, that the Socrates who is now conversing and arranging the details of his argument is really I; he thinks I am the one whom he will presently see as a corpse
3. Josephus Flavius, Jewish War, 6.387 (1st cent. CE - 1st cent. CE) 6.387. 3. But now at this time it was that one of the priests, the son of Thebuthus, whose name was Jesus, upon his having security given him, by the oath of Caesar, that he should be preserved, upon condition that he should deliver to him certain of the precious things that had been reposited in the temple
4. New Testament, Acts, 5.15, 19.12, 22.25-22.26, 23.27, 25.6-25.16, 25.18-25.22 (1st cent. CE - 2nd cent. CE) 5.15. They even carried out the sick into the streets, and laid them on cots and mattresses, so that as Peter came by, at the least his shadow might overshadow some of them. 19.12. so that even handkerchiefs or aprons were carried away from his body to the sick, and the evil spirits went out. 22.25. When they had tied him up with thongs, Paul asked the centurion who stood by, "Is it lawful for you to scourge a man who is a Roman, and not found guilty? 22.26. When the centurion heard it, he went to the commanding officer and told him, "Watch what you are about to do, for this man is a Roman! 23.27. This man was seized by the Jews, and was about to be killed by them, when I came with the soldiers and rescued him, having learned that he was a Roman. 25.6. When he had stayed among them more than ten days, he went down to Caesarea, and on the next day he sat on the judgment seat, and commanded Paul to be brought. 25.7. When he had come, the Jews who had come down from Jerusalem stood around him, bringing against him many and grievous charges which they could not prove 25.8. while he said in his defense, "Neither against the law of the Jews, nor against the temple, nor against Caesar, have I sinned at all. 25.9. But Festus, desiring to gain favor with the Jews, answered Paul and said, "Will you go up to Jerusalem, and there be judged of these things before me? 25.10. But Paul said, "I am standing before Caesar's judgment seat, where I ought to be tried. I have done no wrong to the Jews, as you also know very well. 25.11. For if I have done wrong, and have committed anything worthy of death, I don't refuse to die; but if none of those things is true that these accuse me of, no one can give me up to them. I appeal to Caesar! 25.12. Then Festus, when he had conferred with the council, answered, "You have appealed to Caesar. To Caesar you will go. 25.13. Now when some days had passed, Agrippa the King and Bernice arrived at Caesarea, and greeted Festus. 25.14. As they stayed there many days, Festus laid Paul's case before the King, saying, "There is a certain man left a prisoner by Felix; 25.15. about whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me, asking for a sentence against him. 25.16. To whom I answered that it is not the custom of the Romans to give up any man to destruction, before the accused have met the accusers face to face, and have had opportunity to make his defense concerning the matter laid against him. 25.18. Concerning whom, when the accusers stood up, they brought no charge of such things as I supposed; 25.19. but had certain questions against him of their own religion, and of one Jesus, who was dead, whom Paul affirmed to be alive. 25.20. I, being perplexed how to inquire concerning these things, asked whether he would go to Jerusalem and there be judged concerning these matters. 25.21. But when Paul had appealed to be kept for the decision of the emperor, I commanded him to be kept until I could send him to Caesar. 25.22. Agrippa said to Festus, "I also would like to hear the man myself.""Tomorrow," he said, "you will hear him.
5. New Testament, John, 1.32 (1st cent. CE - 1st cent. CE) 1.32. John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him.
6. New Testament, Matthew, 3.16, 9.20 (1st cent. CE - 1st cent. CE) 3.16. Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God descending as a dove, and coming on him. 9.20. Behold, a woman who had an issue of blood for twelve years came behind him, and touched the tassels of his garment;
7. Suetonius, Nero, 15 (1st cent. CE - 2nd cent. CE)
8. Tacitus, Annals, 13.4, 13.33, 14.5, 14.41 (1st cent. CE - 2nd cent. CE) 13.4.  However, when the mockeries of sorrow had been carried to their close, he entered the curia; and, after an opening reference to the authority of the Fathers and the uimity of the army, stated that "he had before him advice and examples pointing him to an admirable system of government. Nor had his youth been poisoned by civil war or family strife: he brought to his task no hatreds, no wrongs, no desire for vengeance. He then outlined the character of the coming principate, the points which had provoked recent and intense dissatisfaction being specially discounteced:— "He would not constitute himself a judge of all cases, secluding accusers and defendants within the same four walls and allowing the influence of a few individuals to run riot. Under his roof would be no venality, no loophole for intrigue: the palace and the state would be things separate. Let the senate retain its old prerogatives! Let Italy and the public provinces take their stand before the judgement-seats of the consuls, and let the consuls grant them access to the Fathers: for the armies delegated to his charge he would himself be responsible. 13.33.  The same year saw many on their trial. Publius Celer, one of the number, indicted by the province of Asia, the Caesar could not absolve: he therefore held the case in abeyance until the defendant died of old age; for in his murder (already recorded) of the proconsul Silanus, Celer had to his credit a crime of sufficient magnitude to cover the rest of his delinquencies. A charge had been laid by the Cilicians against Cossutianus Capito, a questionable and repulsive character, who had assumed that the same chartered insolence which he had exhibited in the capital would be permitted in a province. Beaten, however, by the tenacity of the prosecution, he finally threw up his defence, and was sentenced under the law of extortion. On behalf of Eprius Marcellus, from whom the Lycians were claiming reparation, intrigue was so effective that a number of his accusers were penalized by exile, on the ground that they had endangered an innocent man. 14.5.  A starlit night and the calm of an unruffled sea appeared to have been sent by Heaven to afford proof of guilt. The ship had made no great way, and two of Agrippina's household were in attendance, Crepereius Gallus standing not far from the tiller, while Acerronia, bending over the feet of the recumbent princess, recalled exultantly the penitence of the son and the re-entry of the mother into favour. Suddenly the signal was given: the canopy above them, which had been heavily weighted with lead, dropped, and Crepereius was crushed and killed on the spot. Agrippina and Acerronia were saved by the height of the couch-sides, which, as it happened, were too solid to give way under the impact. Nor did the break-up of the vessel follow: for confusion was universal, and even the men accessory to the plot were impeded by the large numbers of the ignorant. The crew then decided to throw their weight on one side and so capsize the ship; but, even on their own part, agreement came too slowly for a sudden emergency, and a counter-effort by others allowed the victims a gentler fall into the waves. Acerronia, however, incautious enough to raise the cry that she was Agrippina, and to demand aid for the emperor's mother, was despatched with poles, oars, and every nautical weapon that came to hand. Agrippina, silent and so not generally recognised, though she received one wound in the shoulder, swam until she was met by a few fishing-smacks, and so reached the Lucrine lake, whence she was carried into her own villa. 14.41.  The same day brought also the fall of a youthful ex-quaestor, Pompeius Aelianus, charged with complicity in the villainies of Fabianus: he was outlawed from Italy and also from Spain, the country of his origin. The same humiliation was inflicted on Valerius Ponticus, because, to save the accused from prosecution before the city prefect, with the intention of defeating for the moment by a legal subterfuge, and in the long run by collusion. A clause was added to the senatorial decree, providing that any person buying or selling this form of connivance was to be liable to the same penalty as if convicted of calumny in a criminal trial.
9. Anon., Marytrdom of Polycarp, 2.1-2.3, 3.1-3.2, 10.2, 14.1-14.3 (2nd cent. CE - 2nd cent. CE) 2.1. 1 Blessed then and noble are all the martyrdoms which took place according to the will of God, for we must be very careful to assign the power over all to God. 2.2. 2 For who would not admire their nobility and patience and love of their Master? For some were torn by scourging until the mechanism of their flesh was seen even to the lower veins and arteries, and they endured so that even the bystanders pitied them and mourned. And some even reached such a pitch of nobility that none of them groaned or wailed, showing to all of us that at that hour of their torture the noble martyrs of Christ were absent from the flesh, or rather that the Lord was standing by and talking with them. 2.3. 3 And paying heed to the grace of Christ they despised worldly tortures, by a single hour purchasing everlasting life. And the fire of their cruel torturers had no heat for them, for they set before their eyes an escape from the fire which is everlasting and is never quenched, and with the eyes of their heart they looked up to the good things which are preserved for those who have endured, `which neither ear hath heard nor hath eye seen, nor hath it entered into the heart of man,' but it was shown by the Lord to them who were no longer men but already angels. 3.1. 1 But thanks be to God, for he had no power over any. For the most noble Germanicus encouraged their fears by the endurance which was in him, and he fought gloriously with the wild beasts. For when the Pro-Consul wished to persuade him and bade him have pity on his youth, he violently dragged the beast towards himself, wishing to be released more quickly from their unrighteous and lawless life. 3.2. 2 So after this all the crowd, wondering at the nobility of the God-loving and God-fearing people of the Christians, cried out: "Away with the Atheists; let Polycarp be searched for. 10.2. 2 The Pro-Consul said: "Persuade the people." And Polycarp said: "You I should have held worthy of discussion, for we have been taught to render honour, as is meet, if it hurt us not, to princes and authorities appointed by God. But as for those, I do not count them worthy that a defence should be made to them. 14.1. 1 So they did not nail him, but bound him, and he put his hands behind him and was bound, as a noble ram out of a great flock, for an oblation, a whole burnt offering made ready and acceptable to God; and he looked up to heaven and said: "O Lord God Almighty, Father of thy beloved and blessed Child, Jesus Christ, through Whom we have received full knowledge of thee, the God of Angels and powers, and of all creation, and of the whole family of the righteous, who live before thee! 14.2. 2 I bless thee, that Thou hast granted me this day and hour, that I may share, among the number of the martyrs, in the cup of thy Christ, for the Resurrection to everlasting life, both of soul and body in the immortality of the Holy Spirit. And may I, to-day, be received among them before Thee, as a rich and acceptable sacrifice, as Thou, the God who lies not and is truth, hast prepared beforehand, and shown forth, and fulfilled. 14.3. 3 For this reason I also praise Thee for all things, I bless Thee, I glorify Thee through the everlasting and heavenly high Priest, Jesus Christ, thy beloved Child, through whom be glory to Thee with him and the Holy Spirit, both now and for the ages that are to come, Amen.
10. Justin, Dialogue With Trypho, 80.4 (2nd cent. CE - 2nd cent. CE)
11. Eusebius of Caesarea, Ecclesiastical History, 2.1, 2.23.5, 3.11, 3.16, 3.31.3, 3.32, 3.32.1-3.32.6, 4.8, 4.22, 4.22.2 (3rd cent. CE - 4th cent. CE) 2.23.5. He was holy from his mother's womb; and he drank no wine nor strong drink, nor did he eat flesh. No razor came upon his head; he did not anoint himself with oil, and he did not use the bath. 3.31.3. For in Asia also great lights have fallen asleep, which shall rise again on the last day, at the coming of the Lord, when he shall come with glory from heaven and shall seek out all the saints. Among these are Philip, one of the twelve apostles, who sleeps in Hierapolis, and his two aged virgin daughters, and another daughter who lived in the Holy Spirit and now rests at Ephesus; and moreover John, who was both a witness and a teacher, who reclined upon the bosom of the Lord, and being a priest wore the sacerdotal plate. He also sleeps at Ephesus. 3.32.1. It is reported that after the age of Nero and Domitian, under the emperor whose times we are now recording, a persecution was stirred up against us in certain cities in consequence of a popular uprising. In this persecution we have understood that Symeon, the son of Clopas, who, as we have shown, was the second bishop of the church of Jerusalem, suffered martyrdom. 3.32.2. Hegesippus, whose words we have already quoted in various places, is a witness to this fact also. Speaking of certain heretics he adds that Symeon was accused by them at this time; and since it was clear that he was a Christian, he was tortured in various ways for many days, and astonished even the judge himself and his attendants in the highest degree, and finally he suffered a death similar to that of our Lord. 3.32.3. But there is nothing like hearing the historian himself, who writes as follows: Certain of these heretics brought accusation against Symeon, the son of Clopas, on the ground that he was a descendant of David and a Christian; and thus he suffered martyrdom, at the age of one hundred and twenty years, while Trajan was emperor and Atticus governor. 3.32.4. And the same writer says that his accusers also, when search was made for the descendants of David, were arrested as belonging to that family. And it might be reasonably assumed that Symeon was one of those that saw and heard the Lord, judging from the length of his life, and from the fact that the Gospel makes mention of Mary, the wife of Clopas, who was the father of Symeon, as has been already shown. 3.32.5. The same historian says that there were also others, descended from one of the so-called brothers of the Saviour, whose name was Judas, who, after they had borne testimony before Domitian, as has been already recorded, in behalf of faith in Christ, lived until the same reign. 3.32.6. He writes as follows: They came, therefore, and took the lead of every church as witnesses and as relatives of the Lord. And profound peace being established in every church, they remained until the reign of the Emperor Trajan, and until the above-mentioned Symeon, son of Clopas, an uncle of the Lord, was informed against by the heretics, and was himself in like manner accused for the same cause before the governor Atticus. And after being tortured for many days he suffered martyrdom, and all, including even the proconsul, marveled that, at the age of one hundred and twenty years, he could endure so much. And orders were given that he should be crucified. 4.22.2. His words are as follows: And the church of Corinth continued in the true faith until Primus was bishop in Corinth. I conversed with them on my way to Rome, and abode with the Corinthians many days, during which we were mutually refreshed in the true doctrine.
12. Lactantius, Deaths of The Persecutors, 2.6 (3rd cent. CE - 4th cent. CE)
13. Anon., Apostolic Constitutions, 6.7 (4th cent. CE - 4th cent. CE)
14. Jerome, On Illustrious Men, 2 (5th cent. CE - 5th cent. CE)

Subjects of this text:

subject	book bibliographic info
acts of pilate	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 182
adjudication, adjudicating	Tuori, The Emperor of Law: The Emergence of Roman Imperial Adjudication< (2016) 157
antinopolis (antinoë)	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 173
antinous	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 173
apostles	Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 125
apostolic constitutions	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
appeal	Tuori, The Emperor of Law: The Emergence of Roman Imperial Adjudication< (2016) 157
aretas	Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 278
aristobulus iii	Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 266
asia minor, christianity in	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 182
baptism, imagery of	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 182
baptism, of jesus	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 182
basmotheans	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
caligula	Tuori, The Emperor of Law: The Emergence of Roman Imperial Adjudication< (2016) 157
case	Tuori, The Emperor of Law: The Emergence of Roman Imperial Adjudication< (2016) 157
catechumen	Alikin, The Earliest History of the Christian Gathering (2009) 176
church, throne of david	Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 125
claudius	Tuori, The Emperor of Law: The Emergence of Roman Imperial Adjudication< (2016) 157
clement of alexandria	Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 125
consilium	Tuori, The Emperor of Law: The Emergence of Roman Imperial Adjudication< (2016) 157
court	Tuori, The Emperor of Law: The Emergence of Roman Imperial Adjudication< (2016) 157
cult of saints, relics in	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 182
cult of saints, spread of	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 182
ebionites	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
eleutherus	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 173
eusebius, and translation of hegesippus	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
eusebius	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
eusebius of caesarea	Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 125
family	Tuori, The Emperor of Law: The Emergence of Roman Imperial Adjudication< (2016) 157
galileans	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 173
hegesippus, and the essenes	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 173, 175
hegesippus, seven schools of jewish law	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 173, 175
hegesippus	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 173, 175
hemerobaptists	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 173, 175
image	Tuori, The Emperor of Law: The Emergence of Roman Imperial Adjudication< (2016) 157
isser, s.	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
james (jesus brother), death of	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
james (jesus brother)	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 173
jesus, and socrates	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 182
jesus, baptism of	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 182
jewish law/legal schools, essenes as separate	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 173, 175
jewish law/legal schools, hegesippus seven schools	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 173, 175
jewish law/legal schools, josephus three schools	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
jewish law/legal schools	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 173, 175
jewish revolts against romans (66-73 ce)	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
josephus essenes, and the judaean revolt (c.	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
judge	Tuori, The Emperor of Law: The Emergence of Roman Imperial Adjudication< (2016) 157
jurisdiction	Tuori, The Emperor of Law: The Emergence of Roman Imperial Adjudication< (2016) 157
legate, legatus, legati	Tuori, The Emperor of Law: The Emergence of Roman Imperial Adjudication< (2016) 157
lucian	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 182
maiestas	Tuori, The Emperor of Law: The Emergence of Roman Imperial Adjudication< (2016) 157
masbotheans	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
meier, j. p.	Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 175
nero	Tuori, The Emperor of Law: The Emergence of Roman Imperial Adjudication< (2016) 157
paul (apostle)	Tuori, The Emperor of Law: The Emergence of Roman Imperial Adjudication< (2016) 157
pharisees	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 173, 175
polycarp, as socratic	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 182
power	Tuori, The Emperor of Law: The Emergence of Roman Imperial Adjudication< (2016) 157
prefect, city/urban prefect	Tuori, The Emperor of Law: The Emergence of Roman Imperial Adjudication< (2016) 157
quaestio	Tuori, The Emperor of Law: The Emergence of Roman Imperial Adjudication< (2016) 157
reader	Alikin, The Earliest History of the Christian Gathering (2009) 176
reading of law	Alikin, The Earliest History of the Christian Gathering (2009) 176
reading of letters	Alikin, The Earliest History of the Christian Gathering (2009) 176
reading of psalms	Alikin, The Earliest History of the Christian Gathering (2009) 176
reading of scriptures	Alikin, The Earliest History of the Christian Gathering (2009) 176
sadducees (tsedukim/tseduqim)	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 173, 175
samaritans/samarians	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 173, 175
seed	Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 125
senate	Tuori, The Emperor of Law: The Emergence of Roman Imperial Adjudication< (2016) 157
senator, senatorial'	Tuori, The Emperor of Law: The Emergence of Roman Imperial Adjudication< (2016) 157
seneca the elder	Tuori, The Emperor of Law: The Emergence of Roman Imperial Adjudication< (2016) 157
simeon (son of clopas)	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
simon (magus)	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
suetonius	Tuori, The Emperor of Law: The Emergence of Roman Imperial Adjudication< (2016) 157
tacitus	Tuori, The Emperor of Law: The Emergence of Roman Imperial Adjudication< (2016) 157
temple, the, destruction of (66 ce)	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
thebuthis	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
trajan	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
virgin, and see celibacy, virgin mary virgin mary	Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 125
virgin, josephs other wife	Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 125