James the Brother of Jesus and the Dead Sea Scrolls II (173 page)

73. See ‘
Nusairi
’ article by Louis Massignon in
Encyclopaedia of Islam
, 1st ed.

74. See L. Massignon, ‘
Nusairi
’ in
E.I
. above and H. Field and J.B. Glubb, ‘The Yezidis, Sulubba, and other Tribes of Iraq and Adjacent Regions’,
General Series in Anthropology
10, Menasha, Wisconsin, 1943, pp. 5–16.

75.
Ad. Haeres
. 5.1.3 and
Haeres.
30.3.1–7 and 17.4, 53.1.8–10.

76. Cf. 1QS IV.19–24 on ‘
the Two Spirits
’ and ‘
Holy Spirit
’ baptism; CD III.18–20 introducing the definition of ‘
the Sons of Zadok
’; 1QH IV.29–34 referring both to ‘
Enosh
’ (John’s name among the Mandaeans) and ‘
the Son of Man
’ (
Adam
), and 1QM X.11 interpreting ‘
the Star Prophecy
’ of Numbers 24:17 in terms of Isaiah 31:8’s ‘
the sword of no mere Adam
’.

77. See 4QTest 4–8, 1QS IX.11(where it is coupled with ‘
the coming of the Messiah of Aaron and Israel
’) and, for i
n
stance, Ps.
Rec
. 1.39–47, 5.10, 8.59, Ps.
Hom
. 2.6–12.

78.
N.b.
, all the references to Jesus ‘
standing
’ in Luke 24:36, John 1:26, 20:14, 20:19, 20:26, and 21:4, Acts 4:10, 7:55–6, etc. and see
Haeres
. 30.3.2–6 describing the ‘
Sampsaeans, Ossaeans, and Elchasaites
’.

79. For the Apostles as ‘
standing
’, see John 18:5–25, 19:26, and Acts 1:11; for the two Angels, see Luke 24:4; for Mary Magdalene, see John 20:11, etc.

80. Cf. Ps.
Rec.
2.8–11 and Ps.
Hom
. 2.24.

81. See the variant manuscripts of the
Apostolic Constitutions
noted in
ANCL
above and the reference in the fragments of Hippolytus ‘On the Twelve Apostles’ to the effect that ‘
Judas who is also
(
called
)
Lebbaeus
(thereby combining Luke with Matthew)
preached to the People of Edessa and to all Mesopotamia, and fell asleep at Berytus and was buried there
’.

82. John 6:71, 13:2, and 13:26.

83. Luke 6:15 and Acts 1:13, but see also Hippolytus ‘On the Twelve Apostles’ in
ANCL
who also identifies this ‘Simon’ as ‘
the son of Clopas’
(i.e., ‘
Simeon bar Cleophas
’),
who is also
(
called
)
Judas
’ (meaning he is placing the name in the context of the ‘
Judas of Simon Iscariot
’ complex) and ‘
became Bishop of Jerusalem after James the Just and fell asleep and was buried there at the age of one hundred and twenty years
’, that is, not only is he basically identifying ‘
Simon the Zealot
’ with ‘
Simeon bar Cleophas
’, but he is also incorporating the story of the death of the latter in Trajan’s time; see
JBJ
, pp. 817–50.

84. 2 Apoc. Jas. 44.11–25.

85. 1 Apoc. Jas. 36.4–24, here even including reference to the ‘
secret
’ of ‘
hidden
’ ideology.

86.
Ant
. 20. 97.

87. Matthew 14:13–21 and 15:33–8 and
pars
.

88. Cf. CD IV.2–3, VI.19–21, and VII.16–7.

89. CD V.6–16 and VI.19–VII.6.

90. See
War
2.259 and 264–5 and
Ant
. 20.160 and 167–8.

91. For use of terms ‘
Innovation
(
s
)’/‘
Innovator
(
s
)’ in Josephus, see
War
2.5, 2.224, 2.407–10, and 2.513;
Ant
. 18.93 and 20.129 (followed by one of the crucifixions at Lydda); and even
Vita
17 and 28.

92. See John 4:45–54 and 6:3–14 and Matthew 14:14–21, 15:29–38, and 16:5–12 and
pars
.

93. One should note how defensive Josephus is in
Vita
17–20 following his journey to Rome at the age of 26 to help some ‘
Priests
’ who had gone there to plead their case before Caesar, his defensiveness against Justus of Tiberius in
Vita
335–93 who was evidently accusing him of sedition, and his final defense of himself in
Vita
407–430.

94. For Helen, see
Ant
. 20.17–96 which is immediately followed in 20.100–1 with the ‘
Theudas
’ affair and the mention of Queen Helen’s ‘
famine relief
’ activities thereafter in 20.102 by the note about the crucifixion of Judas the Galilee’s two sons James and Simon – whom I take to be the type of ‘
the two sons of Thunder
’ James and John (Mark 3:17), who would have to ‘
drink the Cup
’ Jesus drank in Matthew 20:22–3/Mark 10:38–9 – and the note there about ‘
the Census of Quirinius
’ which causes the anachronism about Judas the Galilean coming chronologically after Theudas in Acts 5:37.

95. See above, pp. 5–21 and
JBJ
, pp. 111–119. Since Josephus is zealous of recording most such executions, the concl
u
sion probably is that ‘
James the brother of John
’ in Acts probably substitutes from ‘
Judas
’ or ‘
Theudas the brother of James
’ in Josephus and elsewhere.

96. This, of course, is the introduction of James in Acts. Nor can it be avoided that this is the ‘
house
’ of ‘
Mary the mother of James
’ (‘
and the brothers
’) not John Mark – only the author of Acts is chary of telling us this.

97. See
JBJ
, pp. 51, 111–19, 192, etc.

98. See
Ant
. 20.102 and cf. Acts 5:36–7.

99.
Haeres
. 27.1.2 and 31.1.1–2.1. For the Valentinians, see Hippolytus 10.9 and throughout
Haeres
. For Valentinus as a ‘
hearer of Theudas
’ and he or Theudas as Paul’s pupil, see Clement of Alexandria's
Stromata
7.17; for Clement’s full name – ‘
Titus Flavius Clemens
’ – which would, no doubt, make him a descendant of the famous Flavius Clemens, see
E.H.
6.13.2. One should not that if ‘
Theudas
’ is to be identified with ‘
Thaddaeus
’/‘
Addai
’/‘
Judas the brother of James
’, then Paul gives ev
e
ry indication of knowing ‘
the brothers of the Lord
’ in 1 Corinthians 9:5, a designation which would include this ‘
J
u
das
’/‘
Theudas
’.

100.
E.H.
3.4.10. For Flavius Clemens’ execution in 95–96 CE by Domitian for his Christian sympathies, see
E.H.
3.18.5, Dio Cassius 67.14.1–2, and Suetonius 8.15.1. For the ‘
Clement
’ in the Pseudoclementines as a Roman nobleman of the family of Caesar, see Ps.
Rec.
1.1, 7.8–10, and 10.72 and Ps
Hom.
4.7, 12.8–10 and 14.8–10. Curiously for
b. Git
. 56b and
A.Z
. 10b, the conversions of both Flavius Clemens and Domitilla are to Judaism.

101. See Suet. 8.14.4, Dio Cassius 67.14.4–5, and Josephus’ dedication to Epaphroditus in
Vita
430 and
Ant. Preface
8–9. Though many do not think that Josephus died until early in Trajan’s reign, there is no real evidence of his surviving any of th
e
se events. Furthermore, if Epaphroditus is the Epaphroditus in Suet. 6.49.4 and 8.14.4, it is doubtful Josephus could have su
r
vived the death of his patron.
N.b.
, that in Philippians 4:18–22, Paul actually sends Epaphroditus to Nero’s household.

102.
E.H.
3.18.5, has Flavia Domitilla exiled and calls her Flavius Clemens' niece. Dio Cassius 67.14.1–2, while agreeing that she was exiled, calls her his wife. Interesting too, it has been observed that the Domitilla Chapel in this Catacomb is a
r
ranged in the Jewish manner.

103. Suet. 8.18.1–3 and Dio Cassius 67.17.1–18.2.

104. See Commentary on John 6.6 and
Contra Celsus
6.11.

105. See
b. B.B
. 60b. Cf. how the Rabbis in
Ned
. 77b and
Naz
. 77b discourage not only this kind of Naziritism, but Naziritism in general, going so far in
b. Ta
‘
an
. 11a and
Ned
. 10a to term such Nazirites ‘
Sinners
’. But we have already seen that Benjamin of Tudela,
Travels
CE 1165, a thousand years later, reports encountering precisely such cave dwelling, Jewish ‘
Rechabites
’ who ‘
sustain the Poor and the ascetics called
“
Mourners for Zion
”
or
“
Mourners for Jerusalem
”’ who ‘
eat no meat, abstain from wine, and dress only in black’.

106.
E.H.
3.20.1–8.

Chapter 3

1.
E.H.
2.23.4–8,
Haeres.
29.4.1–4, 30.2.6, and 78.7.7–8, and
Vir. ill
. 2.

2. The first scholar to grasp this idea was R. Eisler in his groundbreaking tour de force,
The Messiah Jesus and John the Baptist
, London and New York, 1931, pp. 540–6 and 584, which he wrote without benefit of the Dead Sea Scrolls though he did have the Cairo Damascus Document. Unfortunately his functioning life was cut short by time in Hitler’s concentration camps though he did live to see the appearance of the Scrolls in 1947. His work was echoed and developed by S.G.F. Brandon in
The Fall of Jerusalem and the Christian Church,
London, 1951 and
Jesus and the Zealots
, London, 1957.

3. This is also supported by the Greek Orthodox writer, Andrew of Crete, who was born in Jerusalem in 660 CE (d. c. 740) and was a monk at Mar Saba, who also quotes Hegesippus –
Vita et Martyrium S. Jacobi Apost. Frat. Dom
. 1.10.21 (also cited by R. Eisler, p. 541 above).

4. For Epiphanius, citing ‘
Clement, Eusebius, and others
’, James actually wore the miter or breastplate of the High Priest with the inscription upon it, ‘
Holy to God
’;
Haeres
. 29.4.3–4 78.14.1.

5.
E.H.
2.23.7.

6.
Vita
11–12. For James and the Essenes wearing only ‘
linen
’, see
E.H.
2.23.6,
Haeres
. 78.13.3,
Vir. ill.
2, W
ar
2.128, and Hippolytus 9.16.

7.
Vita
11.

8.
Haeres
. 78.14.2.

9. For the archetypical moment in all such ‘
Holy Places
’, see Moses in Exodus 3:5.

10. Cf.
E.H.
2.23.5 with
War
2.123.

11. Cf.
E.H.
2.23.5 with
Haeres
. 78.13.2.

12. Cf.
E.H.
2.23.5 and
Haeres.
78.13.3 about James with
War
2.123–9 and Hippolytus 9.16 about Essenes.

13. Even better ones, related to Peter’s teaching, are to be found in Ps.
Hom
. 7.8 and 8.19, both of which actually include the category of ‘
that which is strangled
’; but also see Koran 2.173, 5.3, 6.146, and 16.115.