Book II — Source paragraphs and footnotes

1890 (historical English edition; transcription printing date uncertain) | Historical editor/translator (individual note author unspecified)

As the Memoirs of Hegesippus consisted of but five books, this account of James occurred in the last book, and this shows how entirely lacking the work was in all chronological arrangement (cf. Book IV. chap. 22). This fragment is given by Routh, Rel. Sac. I. p. 208 sqq., with a valuable discussion on p. 228 sqq.

Editorial footnote · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, editorial note cite_note-7 · Original source

1890 (historical English edition; transcription printing date uncertain) | Historical editor/translator (individual note author unspecified)

᾽Ωβλίας: probably a corruption of the Heb. אֹפֶל עַם, which signifies “bulwark of the people.” The same name is given to James by Epiphanius, by Dionysius the Areopagite, and others. See Suicer, Thesaurus Ecclesiasticus, s.v.

Editorial footnote · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, editorial note cite_note-11 · Original source

1890 (historical English edition; transcription printing date uncertain) | Historical editor/translator (individual note author unspecified)

To what Hegesippus refers I do not know, as there is no passage in the prophets which can be interpreted in this way. He may have been thinking of the passage from Isaiah quoted in §15, below, but the reference is certainly very much strained.

Editorial footnote · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, editorial note cite_note-13 · Original source

1890 (historical English edition; transcription printing date uncertain) | Historical editor/translator (individual note author unspecified)

Rufinus translates non crediderunt neque surrexisse eum, &c., and he is followed by Fabricius (Cod. Apoc. N. T. II. p. 603). This rendering suits the context excellently, and seems to be the only rendering which gives any meaning to the following sentence. And yet, as our Greek stands, it is impossible to translate thus, as both ἀν€στασιν and ἐρχόμενον are left entirely indefinite. The Greek runs, οὐκ ἐπίστευον ἀν€στασιν, οὐτε ἐρχόμενον ἀποδοῦναι, κ.τ.λ. Cf. the notes of Valesius and of Heinichen on this passage. Of these seven sects, so far as we know, only one, the Sadducees, disbelieved in the resurrection from the dead. If Hegesippus’ words, therefore, be understood of a general resurrection, he is certainly in error.

Editorial footnote · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, editorial note cite_note-16 · Original source

1890 (historical English edition; transcription printing date uncertain) | Historical editor/translator (individual note author unspecified)

This sentence sufficiently reveals the legendary character of Hegesippus’ account. James’ position as a Christian must have been well enough known to prevent such a request being made to him in good faith (and there is no sign that it was made in any other spirit); and at any rate, after his reply to them already recorded, such a repetition of the question in public is absurd. Fabricius, who does not think the account is true, says that, if it is, the Jews seem to have asked him a second time, thinking that they could either flatter or frighten him into denying Christ.

Editorial footnote · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, editorial note cite_note-17 · Original source

1890 (historical English edition; transcription printing date uncertain) | Historical editor/translator (individual note author unspecified)

Some mss., with Rufinus and the editions of Valesius and Heinichen, add σταυρωθέντος, “who was crucified,” and Stroth, Closs, and Crusé follow this reading in their translations. But many of the best mss. omit the words, as do also Nicephorus, Burton, Routh, Schwegler, Laemmer, and Stigloher, and I prefer to follow their example, as the words seem to be an addition from the previous line.

Editorial footnote · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, editorial note cite_note-20 · Original source

1890 (historical English edition; transcription printing date uncertain) | Historical editor/translator (individual note author unspecified)

ἄρωμεν. The LXX, as we have it to-day, reads δήσωμεν, but Justin Martyr’s Dial., chap. 136, reads ἄρωμεν (though in chaps. 17 and 133 it reads δήσωμεν). Tertullian also in his Adv. Marc. Bk. III. chap. 22, shows that he read ἄρωμεν, for he translates auferamus.

Editorial footnote · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, editorial note cite_note-23 · Original source

1890 (historical English edition; transcription printing date uncertain) | Historical editor/translator (individual note author unspecified)

῾Ραχαβείμ, which is simply the reproduction in Greek letters of the Hebrew plural, and is equivalent to “the Rechabites.” But Hegesippus uses it without any article as if it were the name of an individual, just as he uses the name ῾Ρηχ€β which immediately precedes. The Rechabites were a tribe who took their origin from Jehonadab, the son of Rechab, who appears from 1 Chron. ii. 55 to have belonged to a branch of the Kenites, the Arabian tribe which came into Palestine with the Israelites. Jehonadab enjoined upon his descendants a nomadic and ascetic mode of life, which they observed with great strictness for centuries, and received a blessing from God on account of their steadfastness (Jer. xxxv. 19). That a Rechabite, who did not belong to the tribe of Judah, nor even to the genuine people of Israel, should have been a priest seems at first sight inexplicable. Different solutions have been offered. Some think that Hegesippus was mistaken,—the source from which he took his account having confounded this ascetic Rechabite with a priest,—but this is hardly probable. Plumptre, in Smith’s Bib. Dict. art. Rechabites (which see for a full account of the tribe), thinks that the blessing pronounced upon them by God (Jer. xxxv. 19) included their solemn adoption among the people of Israel, and their incorporation into the tribe of Levi, and therefore into the number of the priests. Others (e.g. Tillemont, H. E. I. p. 633) have supposed that many Jews, including also priests, embraced the practices and the institutions of the Rechabites and were therefore identified with them. The language here, however, seems to imply a native Rechabite, and it is probable that Hegesippus at least believed this person to be such, whether his belief was correct or not. See Routh, I. p. 243 sq.

Editorial footnote · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, editorial note cite_note-26 · Original source

1890 (historical English edition; transcription printing date uncertain) | Historical editor/translator (individual note author unspecified)

In Epiphanius, Hær. LXXVIII. 14, these words are put into the mouth of Simeon, the son of Clopas; from which some have concluded that Simeon had joined the order of the Rechabites; but there is no ground for such an assumption. The Simeon of Epiphanius and the Rechabite of Hegesippus are not necessarily identical. They represent simply varieties of the original account, and Epiphanius’, as the more exact, was undoubtedly the later tradition, and an intentional improvement upon the vagueness of the original.

Editorial footnote · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, editorial note cite_note-28 · Original source

1890 (historical English edition; transcription printing date uncertain) | Historical editor/translator (individual note author unspecified)

Clement (in chap. 5, §4, above), who undoubtedly used the account of Hegesippus as his source, describes the death of James as taking place in the same way, but omits the stoning which preceded. Josephus, on the other hand (quoted below), mentions only the stoning. But Hegesippus’ account, which is the fullest that we have gives us the means of reconciling the briefer accounts of Clement and of Josephus, and we have no reason to think either account incorrect.

Editorial footnote · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, editorial note cite_note-29 · Original source

1890 (historical English edition; transcription printing date uncertain) | Historical editor/translator (individual note author unspecified)

Valesius remarks that the monument (στήλη) could not have stood through the destruction of Jerusalem until the time of Hegesippus, nor could James have been buried near the temple, as the Jews always buried their dead without the city walls. Tillemont attempted to meet the difficulty by supposing that James was thrown from a pinnacle of the temple overlooking the Valley of Jehoshaphat, and therefore fell without the walls, where he was stoned and buried, and where his monument could remain undisturbed. Tillemont however, afterward withdrew his explanation, which was beset with difficulties. Others have supposed that the monument mentioned by Hegesippus was erected after the destruction of Jerusalem (cf. Jerome, de vir. ill. 2), while his body was buried in another place. This is quite possible, as Hegesippus must have seen some monument of James which was reported to have been the original one but which must certainly have been of later date. A monument, which is now commonly known as the tomb of St. James, is shown upon the east side of the Valley of Jehoshaphat, and therefore at a considerable distance from the temple. See Routh, Rel. Sac. I. p. 246 sqq.

Editorial footnote · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, editorial note cite_note-30 · Original source

1890 (historical English edition; transcription printing date uncertain) | Historical editor/translator (individual note author unspecified)

See above, chap. I. §4. His agreement with Clement is not very surprising, inasmuch as the latter probably drew his knowledge from the account of the former.

Editorial footnote · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, editorial note cite_note-32 · Original source

1890 (historical English edition; transcription printing date uncertain) | Historical editor/translator (individual note author unspecified)

This passage is not found in our existing mss. of Josephus, but is given by Origen (Contra Celsum, I. 47), which shows at any rate that Eusebius did not invent the words. It is probable therefore, that the copies of Josephus used by Origen and Eusebius contained this interpolation, while the copies from which our existing mss. drew were without it. It is of course possible, especially since he does not mention the reference in Josephus, that Eusebius quoted these words from Origen. But this does not help matters any, as it still remains as difficult to account for the occurrence of the words in Origen, and even if Eusebius did take the passage from Origen instead of from Josephus himself, we still have no right with Jachmann (ib. p. 40) to accuse him of wilful deception. For with his great confidence in Origen, and his unbounded admiration for him, and with his naturally uncritical spirit, he would readily accept as true in all good faith a quotation given by Origen and purporting to be taken from Josephus, even though he could not find it in his own copy of the latter’s works.

Editorial footnote · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, editorial note cite_note-33 · Original source

1890 (historical English edition; transcription printing date uncertain) | Historical editor/translator (individual note author unspecified)

Albinus succeeded Festus in 61 or 62 a.d. He was a very corrupt governor and was in turn succeeded by Gessius Florus in 64 a.d. See Wieseler, Chron. d. Ap. Zeitalters, p. 89.

Editorial footnote · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, editorial note cite_note-35 · Original source

1890 (historical English edition; transcription printing date uncertain) | Historical editor/translator (individual note author unspecified)

Ananus was the fifth son of the high priest Annas mentioned in the N.T. His father and his four brothers had been high priests before him, as Josephus tells us in this same paragraph. He was appointed high priest by Agrippa II. in 61 or 62 a.d., and held the office but three months.

Editorial footnote · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, editorial note cite_note-36 · Original source

1890 (historical English edition; transcription printing date uncertain) | Historical editor/translator (individual note author unspecified)

Ananus’ accession is recorded by Josephus in a sentence immediately preceding, which Eusebius, who abridges Josephus’ account somewhat, has omitted in this quotation.

Editorial footnote · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, editorial note cite_note-37 · Original source

1890 (historical English edition; transcription printing date uncertain) | Historical editor/translator (individual note author unspecified)

I can find no previous mention in Josephus of the hardness of the Sadducees; but see Reland’s note upon this passage in Josephus. It may be that we have lost a part of the account of the Sadducees and Pharisees.

Editorial footnote · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, editorial note cite_note-38 · Original source

1890 (historical English edition; transcription printing date uncertain) | Historical editor/translator (individual note author unspecified)

καὶ παραγαγὼν εἰς αὐτὸ [τὸν ἀδελφὸν ᾽Ιησοῦ τοῦ χριστοῦ λεγομένου, ᾽Ι€κωβος ὄνομα αὐτῷ, καί] τινας [ἑτέρους], κ.τ.λ. Some critics regard the bracketed words as spurious, but Neander, Gesch. der Pflanzung und Leitung der Christlichen Kirche, 5th ed., p. 445, note, contends for their genuineness, and this is now the common opinion of critics. It is in fact very difficult to suppose that a Christian in interpolating the passage, would have referred to James as the brother of the “so-called Christ.” On the other hand, as the words stand there is no good reason to doubt their genuineness.

Editorial footnote · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, editorial note cite_note-39 · Original source

1890 (historical English edition; transcription printing date uncertain) | Historical editor/translator (individual note author unspecified)

The date of the martyrdom of James, given here by Josephus, is 61 or 62 a.d. (at the time of the Passover, according to Hegesippus, §10, above). There is no reason for doubting this date which is given with such exactness by Josephus, and it is further confirmed by Eusebius in his Chron., who puts James’s martyrdom in the seventh year of Nero, i.e. 61 a.d., while Jerome puts it in the eighth year of Nero. The Clementines and the Chronicon Paschale, which state that James survived Peter, and are therefore cited in support of a later date, are too late to be of any weight over against such an exact statement as that of Josephus, especially since Peter and James died at such a distance from one another. Hegesippus has been cited over and over again by historians as assigning the date of the martyrdom to 69 a.d., and as thus being in direct conflict with Josephus; as a consequence some follow his supposed date, others that of Josephus. But I can find no reason for asserting that Hegesippus assigns the martyrdom to 69. Certainly his words in this chapter, which are referred to, by no means necessitate such an assumption. He concludes his account with the words καὶ εὐθὺς Οὐεσπασιανὸς πολιορκεῖ αὐτούς. The πολιορκεῖ αὐτούς is certainly to be referred to the commencement of the war (not to the siege of the city of Jerusalem, which was undertaken by Titus, not by Vespasian), i.e. to the year 67 a.d., and in such an account as this, in which the overthrow of the Jews is designedly presented in connection with the death of James, it is hyper-criticism to insist that the word εὐθύς must indicate a space of time of only a few months’ duration. It is a very indefinite word, and the most we can draw from Hegesippus’ account is that not long before Vespasian’s invasion of Judea, James was slain. The same may be said in regard to Eusebius’ report in Bk. III. chap. 11, §1, which certainly is not definite enough to be cited as a contradiction of his express statement in his Chronicle. But however it may be with this report and that of Hegesippus, the date given by Josephus is undoubtedly to be accepted as correct.

Editorial footnote · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, editorial note cite_note-40 · Original source

1890 (historical English edition; transcription printing date uncertain) | Historical editor/translator (individual note author unspecified)

Agrippa, as remarked above, chap. 19, note 4 exercised government over the temple, and enjoyed the power of appointing and removing the high priests.

Editorial footnote · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, editorial note cite_note-43 · Original source

1890 (historical English edition; transcription printing date uncertain) | Historical editor/translator (individual note author unspecified)

Of Jesus, the son of Damnæus, nothing further is known. He was succeeded, while Albinus was still procurator, by Jesus, the son of Gamaliel (Ant. XX. 9. 4).

Editorial footnote · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, editorial note cite_note-44 · Original source

1890 (historical English edition; transcription printing date uncertain) | Historical editor/translator (individual note author unspecified)

This term was applied to all or a part of these seven epistles by the Alexandrian Clement, Origen, and Dionysius, and since the time of Eusebius has been the common designation. The word is used in the sense of “general,” to denote that the epistles are encyclical letters addressed to no particular persons or congregations, though this is not true of II. and III. John, which, however, are classed with the others on account of their supposed Johannine authorship, and consequent close connection with his first epistle. The word was not first used, as some have held, in the sense of “canonical,” to denote the catholic or general acceptance of the epistle,—a meaning which Eusebius contradicts in this very passage, and which the history of the epistles themselves (five of the seven being among the antilegomena) sufficiently refutes. See Holtzmann’s Einleitung, p. 472 sqq., and Weiss, ibid. p. 89 sqq.

Editorial footnote · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, editorial note cite_note-45 · Original source

1890 (historical English edition; transcription printing date uncertain) | Historical editor/translator (individual note author unspecified)

νοθεύεται. It is common to translate the word νόθος, “spurious” (and the kindred verb, “to be spurious”); but it is plain enough from this passage, as also from others that Eusebius did not employ the word in that sense. He commonly used it in fact, in a loose way, to mean “disputed,” in the same sense in which he often employed the word ἀντιλεγόμενος. Lücke, indeed, maintained that Eusebius always used the words νόθος and ἀντιλεγόμενος as synonymous; but in Bk. III. chap. 25, as pointed out in note 1 on that chapter, he employed the words as respective designations of two distinct classes of books. The Epistle of James is classed by Eusebius (in Bk. III. chap. 25) among the antilegomena. The ancient testimonies for its authenticity are very few. It was used by no one, except Hermas, down to the end of the second century. Irenæus seems to have known the epistle (his works exhibit some apparent reminiscences of it), but he nowhere directly cites it. The Muratorian Fragment omits it, but the Syriac Peshito contains it, and Clement of Alexandria shows a few faint reminiscences of it in his extant works, and according to Eusebius VI. 14, wrote commentaries upon “Jude and the other catholic epistles.” It is quoted frequently by Origen, who first connects it with the “Brother of the Lord,” but does not express himself with decision as to its authenticity. From his time on it was commonly accepted as the work of “James, the Lord’s brother.” Eusebius throws it among the antilegomena; not necessarily because he considered it unauthentic, but because the early testimonies for it are too few to raise it to the dignity of one of the homologoumena (see Bk. III. chap. 25, note 1). Luther rejected the epistle upon purely dogmatic grounds. The advanced critical school are unanimous in considering it a post-apostolic work, and many conservative scholars agree with them. See Holtzmann’s Einleitung, p. 475 sqq. and Weiss’ Einleitung, p. 396 sqq. The latter defends its authenticity (i.e. the authorship of James, the brother of the Lord), and, in agreement with many other scholars of conservative tendencies, throws its origin back into the early part of the fifties.

Editorial footnote · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, editorial note cite_note-46 · Original source

1890 (historical English edition; transcription printing date uncertain) | Historical editor/translator (individual note author unspecified)

The authenticity of the Epistle of Jude (also classed among the antilegomena by Eusebius in Bk. III. chap. 25) is about as well supported as that of the Epistle of James. The Peshito does not contain it, and the Syrian Church in general rejected it for a number of centuries. The Muratorian Fragment accepts it, and Tertullian evidently considered it a work of Jude, the apostle (see De Cultu Fem. I. 3). The first to quote from it is Clement of Alexandria who wrote a commentary upon it in connection with the other catholic epistles according to Eusebius, VI. 14. 1. Origen looked upon it much as he looked upon the Epistle of James, but did not make the “Jude, the brother of James,” one of the twelve apostles. Eusebius treats it as he does James, and Luther, followed by many modern conservative scholars (among them Neander), rejects it. Its defenders commonly ascribe it to Jude, the brother of the Lord, in distinction from Jude the apostle, and put its composition before the destruction of Jerusalem. The advanced critical school unanimously deny its authenticity, and most of them throw its composition into the second century, although some put it back into the latter part of the first. See Holtzmann, p. 501.

Editorial footnote · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, editorial note cite_note-47 · Original source

1890 (historical English edition; transcription printing date uncertain) | Historical editor/translator (individual note author unspecified)

On the Epistles of Peter, see Bk. III. chap. 3, notes 1 and 2. On the Epistles of John, see ibid. chap. 44, notes 18 and 19.

Editorial footnote · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, editorial note cite_note-48 · Original source

1890 (historical English edition; transcription printing date uncertain) | Historical editor/translator (individual note author unspecified)

φιλοσοφίας. See Bk. VI. chap. 3, note 9.

Editorial footnote · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, editorial note cite_note-3 · Original source

1890 (historical English edition; transcription printing date uncertain) | Historical editor/translator (individual note author unspecified)

See the preceding chapter, note 1, and below, note 40.

Editorial footnote · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, editorial note cite_note-4 · Original source

1890 (historical English edition; transcription printing date uncertain) | Historical editor/translator (individual note author unspecified)

See above, chap. 1, note 11.

Editorial footnote · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, editorial note cite_note-2 · Original source

1890 (historical English edition; transcription printing date uncertain) | Historical editor/translator (individual note author unspecified)

On Hegesippus, see Bk. IV. chap. 22.

Editorial footnote · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, editorial note cite_note-6 · Original source

1890 (historical English edition; transcription printing date uncertain) | Historical editor/translator (individual note author unspecified)

See chap. 1, note 6.

Editorial footnote · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, editorial note cite_note-9 · Original source

1890 (historical English edition; transcription printing date uncertain) | Historical editor/translator (individual note author unspecified)

περιοχὴ τοῦ λαοῦ καὶ δικαιοσύνη

Editorial footnote · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, editorial note cite_note-12 · Original source

1890 (historical English edition; transcription printing date uncertain) | Historical editor/translator (individual note author unspecified)

See Bk. IV. chap. 22.

Editorial footnote · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, editorial note cite_note-14 · Original source

1890 (historical English edition; transcription printing date uncertain) | Historical editor/translator (individual note author unspecified)

ἐν πλείσταις ἐκκλησίαις

Editorial footnote · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, editorial note cite_note-49 · Original source

Date uncertain | Eusebius of Caesarea (historical work attribution)

7. 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.

Complete source paragraph · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, source paragraph 8 · Original source

Date uncertain | Eusebius of Caesarea (historical work attribution)

9. 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.

Complete source paragraph · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, source paragraph 10 · Original source

Date uncertain | Eusebius of Caesarea (historical work attribution)

12. The aforesaid Scribes and Pharisees therefore placed James upon the pinnacle of the temple, and cried out to him and said: ‘Thou 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.’

Complete source paragraph · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, source paragraph 13 · Original source

Date uncertain | Eusebius of Caesarea (historical work attribution)

17. 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, ‘Cease, what do ye? The just one prayeth for you.’

Complete source paragraph · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, source paragraph 18 · Original source

Date uncertain | Eusebius of Caesarea (historical work attribution)

18. 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.”

Complete source paragraph · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, source paragraph 19 · Original source

Date uncertain | Eusebius of Caesarea (historical work attribution)

19. 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.

Complete source paragraph · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, source paragraph 20 · Original source

Date uncertain | Eusebius of Caesarea (historical work attribution)

20. 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.”

Complete source paragraph · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, source paragraph 21 · Original source

Date uncertain | Eusebius of Caesarea (historical work attribution)

21. 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.

Complete source paragraph · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, source paragraph 22 · Original source

Date uncertain | Eusebius of Caesarea (historical work attribution)

22. 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 Sanhedrim, 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.

Complete source paragraph · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, source paragraph 23 · Original source

Date uncertain | Eusebius of Caesarea (historical work attribution)

24. 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 Damnæus.”

Complete source paragraph · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, source paragraph 25 · Original source

Date uncertain | Eusebius of Caesarea (historical work attribution)

25. 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.

Complete source paragraph · Book II, Chapter XXIII.—The Martyrdom of James, who was called the Brother of the Lord.; original source section: Chapter 23, source paragraph 26 · Original source