Re: [XTalk] The Jesus movement before the NT
- -----Original Message-----
From: Ronald Price
Sent: Friday, December 02, 2011 1:22 PM
Subject: Re: [XTalk] The Jesus movement before the NT
..... All three Ya'qubs are contemporaries, and relatives, of
Jesus. I do not include the Ya'qub that was, perhaps, his grandfather. The
author of Matthew may have had information from family members who were
active in the 1st century. I accept as evidence that the Matthean genealogy
may have been correct for the first three generations, at least, his
patrilear brother and cousin named Ya'qub (that's two) and his cousin Ya'qub
Zebedee (that's three).
So now I'm a step closer to understanding what you're claiming, but I¹m
still unsure about the evidence that these two men called James were the
cousins of Jesus.
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Let's start with Ya'qub Bar Zebediy or "James the Greater"
Mark 16:1 And when the sabbath was past, Mary Magdalene, and Mary the
[mother] of James, and Salome, had bought sweet spices, that they might come
and anoint him.
John 19:25 writes it as ....Now there stood by the cross of Jesus his
mother, and his mother's sister, Mary the [wife] of Cleophas, and Mary
The parallel quotes identifies Salome as the wife of Zebedee and mother of
James and John and John calls her the sister of Jesus' mother. This makes
James and John Bar Zebedee cousins and makes more sense of the Zebedee
brothers' request of Jesus at Mt. 20:20
Both Ya'qub "James the Lesser" amd Levi (Matthew) are the sons of
Alphaeus/Clopas (Mt, 10:3; Mk 2:14, 3:18) the husband of the "other Mary"
and identified by Papias and Hegesippus as the brother of Joseph.
This makes sense since these women/aunts travel with Jesus and his mother
and are present at the crucifixion. It was they who were to spice and
anoint the corpse in preparation, a job performed by female members of the
This is also supported by Jesus' brother being succeeded by another son of
Alphaeus, Shymeon, another cousin and his successors were also members of
- This topic ran for a while back in January.
I have just seen a review of a book on Philo
which gives particular attention to Philo's
use of some passages from the haftarot which, it is
argued, match part of a later cycle of such readings.
Naomi Cohen, Philo's Scriptures ... (Brill 2007) is
the book, and a very interesting and detailed review
of it by Tzvee Zahavy is in Review of Rabbinic
Judaism 15 (2012) 133-136.
David Mealand, University of Edinburgh
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