James the Brother of Jesus and the Dead Sea Scrolls II (178 page)

20. See Matthew 14:13–21, 15:28–16:12, Mark 6.32–44, 8:14–21, etc.

21.
ARN
6.3 (21a).

22.
Ket
66b and Lam.
R
1.16.48 above. In
Ketuboth
it is ‘
four hundred gold dinars daily
’ while in Lamentations
Rabbah
, it is ‘
five hundred
’.

23.
Git
56a.

24. The plaque in this tomb is nicely described in N. Avigad’s article in
Jerusalem Revealed
, ed. Y. Yadin, Jerusalem, 1975, p 18. There, the names on it make it clear that this is the family of the Boethusians from Egypt who, in fact, were making ‘
Bnei Hezir
’ Priestly claims (cf. Nehemiah 10:20) – therefore the name accorded this tomb.

25. See
JBJ
, pp. 455–56.

26.
Ant
. 18.136–7.

27. For these matters, see CD IV.20–V.11, but also the proscriptions in the Temple Scroll, LVII.15–20 on the
King
ha
v
ing one and only one wife, not divorcing her, and not taking a wife from among the Gentiles and LXVI.15–17 for the general ban on
niece marriage
, which the Herodians did so promiscuously – but even more germane than any of this, the very words attributed to John the Baptist in Matthew and Mark:
‘It is forbidden to take to wife the wife of one’s brother and uncover the nakedness of one’s brother, the son of his father or the son of his mother. It is unclean
.’

28.
ARN
6.3 (21a), but also see Lam.
R
1.16.47–48.

29. This in the Judas
Iscariot
‘
betrayal
’ or ‘
delivering up
’ scene in Matthew 27:3–9.

30.
Ket
. 65a but in Lam.
R
1.16.47, where ‘
carpets were laid from the door of her house to the entrance of the Temple so her feet should not be exposed
’ so she could ‘
see her husband Jesus b. Gamala reading on the Day of Atonement’
, it should be recalled, this was ‘
Miriam
(
Martha
)
the daughter of Boethus’
.

31.
Ket
. 65a and Lam.
R
1.16.48.

32. Lam.
R
1.16.47.

33.
Git
56a.

34. Lam.
R
1.16.48.

35.
Ket
67a and cf. Lam.
R
1.16.48.

36.
Ket
66b.

37.
ARN
6.3 (21a).

38.
Ket
66b–67a.

39.
Ket
104a

40. See
War
4.315–25.

41. See
War
4.1–83. For Judas’ ‘
Gaulonite
’ origins, despite his ‘
Galilean
’ cognomen, and specifically Gamala on the Gaulon, see
Ant
. 18.4.

42.
ARN
6.1 (20b).

43. CD I.1 and II.1.

44. Matthew 15:22/Mark 7:26.

45. See
Ant
. 18.4–10, 18.23–25, and
War
2.18; for the rise of
the
Sicarii
derivative from them and their mass suicide at M
a
sada, see
War
2.254–57, 7.253–62, and
Ant
. 20.186.

46. See, in particular, the many scenes of this kind in Euripides’
Bacchae
and the kind of respect the Man-God Dionysus is demanding even in disguise from the people of Thebes and the vengeance his followers enact when he does not receive it; for another good example of this kind, see the scene on the huge relief from the Temple of Hathor at Dendera in Egypt, where Cleopatra and her son by Caesar, Caesarion, are depicted as showing just this kind of awe and respect before personalized d
e
pictions of the Gods Isis and Horis (and possibly a miniature of Osiris). There are many depictions of this kind in Egyptian tomb paintings and wall reliefs, as there are in many of the seats of Hellenistic Mystery Religions generally.

47.
War
2.427.

48. See
Ket
66b and 104a.

49. Mark 10:25/Luke18.25.

50. See
War
2.118 and
Ant
. 18.4–10 and note that for Judas, ‘
to pay a tax to the Romans and to submit to mortal men as if to their Lords’
(i.e., ‘
not to call any man Lord
’) was anathema and the basis of his revolt.

51.
War
2.139–40. As Josephus expresses this: ‘
Before touching the pure food, one is obliged to swear tremendous oaths that he will practise Piety towards God
(the First ‘
Love Commandment
’)
and exercise Righteousness towards his fellow man
’ (the Second).

52. Cf.
Ant
. 18.117–118’s description of John the Baptist as ‘
commanding the Jews to exercise virtue both as regards Righteousness towards one another and Piety toward God’
, I.e.,
the Righteousness/Piety Dichotomy
.

Chapter 8

1.
E.H.
4.22.6.

2. See, for instance,
War
2.259, 2.264–5, and
Ant
. 20.168.

3. See
ARN
6.3 (21a) and
Ta
‘
an
19b–20a.

4.
ARN
6.3 (21a).

5. See b.
Git
56a, where the amount is the
pro forma
‘
twenty–one years
’; in
ARN
, 6.3 (21a) this amount changes to ‘
twenty–two
’ and it is only
Kalba Sabu
‘
a’s
own stores alone which ‘
can supply enough food for every citizen of Jerusalem for twenty–two years
’; in Lam
R.
1.5.31, this is ‘
ten
’ – I. e., each of ‘
the four Councillors
’ or ‘
Rich Men
’ (‘
Ben Zizzit, Ben Gorion, Ben Nakdimon, and Ben Kalba Shabua
’ –
thus
). For Josephus in
Ant
. 20, it is rather Queen Helen who is able to do this and in Rabbinic literature the ‘
twenty–one
’ is the time of her three successive Nazirite oath periods which the Rabbis imposed upon her – seemingly as a penance – for some reason.

6. For this linkage, see CD IV.17–V.11 (‘
two by two they went into the ark
’).

7. Cf.
Ned
. 50a.with John 11:2, 12:3, and Luke 7:38–44.

8. See
ARN
6.3 (21a), Lam
R
. 1.5.31, and Josephus,
War
5.24–6 and cf. Tacitus,
Histories
5.12.

9 . See
Ket
. 66b–67a, Lam
R
. 1.16.46–48, and
Git
. 56a.

10.
Ned
. 50a. In James 5:9, the exact quote is ‘
The Judge is standing before the Door
’ (more ‘
Standing One
’ imagery). In
E.H.
2.23.8 and
pars
., the question the crowd supposedly ‘
cries out
’ to him on Passover in the Temple is, ‘
What is the Door to Jesus
?’

11. Cf.
ARN
6.1 (20b) with Matthew26:11/Mark 13:7/John 12:8.

12. See, for example, CD I.10–12, XII.20–1, XIII.22, 1QS III.13, IX.12, IX.21, etc.

13. CD I.7–8. This is followed by the note about ‘
remission of sins
’ (i.e., knowing they ‘
were Sinful Men
’), ‘
being like
Blind Men
’, ‘
seeking Him with a whole heart’
, and God ‘
raising up for them a Teacher of Righteousness to guide them in the Way of His heart’
, I.e., ‘
the Guide’
. There is also the first note here about God ‘
visiting them
’.

14. Matthew 18:2–14, 19:13–15, Mark 9:42, 10:14–15, Luke 17:2, 18:16–17, and John 13:33.

15. CD IV.20–V.11.

16. Galatians 5:15.

17. For ‘
the First
’ at Qumran, which usually represents ‘
the Forefathers who received the
Torah
’, see CD I.16. ‘
The Last
’ or ‘
Last Generation
’/‘
LastTimes
’ is already making its appearance here in I.11–12, but see also I.4, III.10, IV.6–9, VI.2, VIII.16–17, 1QpHab II.7, VII.2–12, IX.4–5, etc.

18. Jerome,
Commentary on Galatians
1:19.

19. See
Ket
. 63a.

20. This is so strange, because in John 12:10–11 it is
Lazarus
whom ‘
the Chief Priests plotted to put to death
’ because ‘
many of the Jews were believing on Jesus because of him
’; whereas in the similar passages earlier from 10:45–57, it is
Jesus
whom ‘
they
(particularly Caiaphas)
wanted to put to death
’ after the miracle of
Lazarus
being raised from the dead.

21. See 1QpHab XI.4–XII.10.

22. 1QpHab XI.14–15.

23. As this reads in Revelation 14:8 and 14:10, ‘
he shall drink of the wine of theWrath of God’
, which would ‘
be poured out full strength into the Cup of his Anger’
. 16:19 reads: ‘
And Babylon the Great was remembered before God to give her the Cup of the wine of the Fury of His Wrath.
’ Again, setting aside their playfulness, these correspondences are almost precise.

24. One should also note the Jewish revolutionary in Libya or Cyrene, known both to Eusebius in
E.H.
4.2 and Dio Ca
s
sius 68.32 during the uprising inTrajan and Hadrian’s time in 115–18 CE, which definitely ended up in the virtual elimination of the Jews of Egypt. Eusebius call him ‘
Lucuas
’, but Dio Cassius makes it clear he was also known as ‘
Andreas
’ or ‘
Andrew
’ (‘
Man
’?). Both make it clear that he was considered to be a Jewish ‘
King
’ (i.e., a Messiah) and both call him by the well–known New Testament expression ‘
King of the Jews’
.

25. See
Ant.
20.153, 20.195,
Vita
16; also Tacitus,
Annals
14.64.2 and Dio Cassius 62.13.1–4 (in this account, it is Nero laughing at one Plautus’ head that is mentioned).

26.
Ant
. 20.97–8.

27.
Ant
. 20.50–51, repeated in 20.101. Eusebius makes reference to this famine relief directly following his account of the ‘
Impostor Theudas
’ and Talmudic sources too are much enamored of this theme.

28. If Paul really was involved in ‘
famine relief
’ activities, as I have argued elsewhere and as Acts 11:28–30 and 12:25 pr
o
claim, then it was as part of these famine relief activities of Queen Helen and her son Izates. The point is that the
Antioch
in question had to have been ‘
Antioch Orrhoe
’ or ‘
Antioch–by–Callirhoe’
, the capital of ‘
the Great King of the Peoples beyond the Euphrates
’ (either Izates or his putative father ‘
Abgarus
’/‘
Agbarus
’), not ‘
Antioch–on–the–Orontes
’ as Acts implies but never specifically says.