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James the brother of Jesus[ edit ] Josephus' reference to James the brother of Jesus And now Caesar, upon hearing the death of Festus, sent Albinus into Judea, as procurator.
But the king deprived Joseph of the high priesthood, and bestowed the succession to that dignity on the son of Ananus, who was also himself called Ananus. Now the report goes that this eldest Ananus proved a most fortunate man; for he had five sons who had all performed the office of a high priest to God, and who had himself enjoyed that dignity a long time formerly, which had never happened to any other of our high priests.
But this younger Ananus, who, as we have told you already, took the high priesthood, was a bold man in his temper, and very insolent; he was also of the sect of the Sadducees, who are very rigid in judging offenders, above all the rest of the Jews, as we have already observed; when, therefore, Ananus was of this disposition, he thought he had now a proper opportunity.
Festus was now dead, and Albinus was but upon the road; so he assembled the sanhedrin of judgesand brought before them the brother of Jesus, who was called Christ, whose name was James, and some others; and when he had formed an accusation against them as breakers of the law, he delivered them to be stoned: Whereupon Albinus complied with what they said, and wrote in anger to Ananus, and threatened that he would bring him to punishment for what he had done; on which king Agrippa took the high priesthood from him, when he had ruled but three months, and made Jesus, the son of Damneus, high priest.
Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion Accordingly he was sent a prisoner, out of Herod's suspicious temper, to Macherus, the castle I before mentioned, and was there put to death.
The gospels present this as a consequence of the marriage of Herod Antipas and Herodias in defiance of Jewish law as in Matthew For he was one who performed surprising deeds and was a teacher of such people as accept the truth gladly. He won over many Jews and many of the Greeks.
He was the Christ. And when, upon the accusation of the principal men among us, Pilate had condemned him to a cross, those who had first come to love him did not cease.
He appeared to them spending a third day restored to life, for the prophets of God had foretold these things and a thousand other marvels about him. And the tribe of the Christians, so called after him, has still to this day not disappeared.
Antiquities of the Jews, Book 18, Chapter 3, 3  The Testimonium Flavianum meaning the testimony of Flavius Josephus is a passage found in Book 18, Chapter 3, 3 or see Greek text of the Antiquities which describes the condemnation and crucifixion of Jesus at the hands of the Roman authorities.
Writing no later than Eusebius quotes the passage  in essentially the same form as that preserved in extant manuscripts.
It has therefore been suggested that part or all of the passage may have been Eusebius' own invention, in order to provide an outside Jewish authority for the life of Christ. Of the three passages found in Josephus' Antiquities, this passage, if authentic, would offer the most direct support for the crucifixion of Jesus.
The general scholarly view is that while the Testimonium Flavianum is most likely not authentic in its entirety, it originally consisted of an authentic nucleus with a reference to the execution of Jesus by Pilate which was then subject to interpolation.
As is common with ancient texts, however, there are no extant surviving manuscripts of Josephus' works that can be dated before the 11th century, and the oldest of these are all Greek minuscules, copied by Christian monks.
However an adapted Hebrew version was made in the Middle Ages and continues to be used to this day. There are about extant Greek manuscripts of Josephus, of which 33 predate the 14th century, with two thirds from the Comnenoi period. The earliest known such reference to Josephus' work is found in the writings of the third century patristic author Origenwho refers to Josephus' record of "the death of James the Just, who was a brother of Jesus called Christ " in Book I, Chapter XLVII of Against Celsus, including Origen's observations that Josephus did not recognize Jesus as "the Christ" when mentioning him in the "Antiquities of the Jews".
Reference to the Testimonium Flavianum is found in Eusebius of Caesareawriting in the first decades of the fourth century. The works of Josephus were translated into Latin during the fourth century possibly by Rufinusand, in the same century, the Jewish War was "partially rewritten as an anti-Jewish treatise, known today as Pseudo-Hegesippusbut [which] was considered for over a millennium and a half by many Christians as the ipsissima verba of Josephus to his own people.
Both the lack of any original corroborating manuscript source outside the Christian tradition as well as the practice of Christian interpolation has led to the scholarly debate regarding the authenticity of Josephus' references to Jesus in his work.
Although there is no doubt that most but not all  of the later copies of the Antiquities contained references to Jesus and John the Baptist, it cannot be definitively shown that these were original to Josephus writings. Much of the scholarly work concerning the references to Jesus in Josephus has concentrated on close textual analysis of the Josephan corpus to determine the degree to which the language, as preserved in both early Christian quotations and the later transmissions, should be considered authentic.
However, based on the general expectation of what Josephus would have written on Jesus and the actual statements made by Origen and Jerome, the version used by Michael the Syrian and Agapius see below, Arabic and Syriac Josephusthe neutral reconstruction of the text has a reasonable probability of being what Josephus actually wrote as they would have had access to earlier copies of the Testimonium.
Slavonic Josephus The three references found in Book 18 and Book 20 of the Antiquities do not appear in any other versions of Josephus' The Jewish War except for a Slavonic version of the Testimonium Flavianum at times called Testimonium Slavonium which surfaced in the west at the beginning of the 20th century, after its discovery in Russia at the end of the 19th century.
Evans states that although some scholars had in the past supported the Slavonic Josephus, "to my knowledge no one today believes that they contain anything of value for Jesus research".
For instance, the Arabic version does not blame the Jews for the death of Jesus. The key phrase "at the suggestion of the principal men among us" reads instead "Pilate condemned him to be crucified".Sep 25, · Kapu Famous Personalities(Kapu, Balija, Munnuru Kapu, Telaga, Turpu Kapu, Ontari or Naidu community members which are different variations of the community Geographically.).
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And now Caesar, upon hearing the death of Festus, sent Albinus into Judea, as procurator. But the king deprived Joseph of the high priesthood, and bestowed the succession to that dignity on the son of Ananus, who was also himself called Ananus.