1 John Dominic Crossan, Who Is Jesus?, p79.
2 Robin Lane Fox, The Unauthorized Version, p90.
3 Richard Heller, review of Robin Lane Fox, The Unauthorized Version, in The Mail on Sunday, 15 December 1991.
4 Flavius Josephus, Antiquities of the Jews, xviii, 63–6, trans. William Whiston.
5 Justin Martyr, Dialogue with Trypho, 71, in Alexander Roberts and James Donaldson (ed.), The Ante-Nicene Fathers.
6 Justin Martyr quoting deleted words from 1 Esdras, in Alexander Roberts and James Donaldson (ed.), The Ante-Nicene Fathers.
7 Preface to The Wisdom of Sirach, also called Ecclesiasticus, a part of the Old Testament Apocrypha (Orthodox Study Bible, Jerusalem Bible et al). Ben Sira is translating a part of the Jewish Scripture into the Greek Septuagint, the Greek translation of the Old Testament from the late 2nd century BC.
8 These people would have been known in the pre-Christian years as messianic Jews or Messianists, as opposed to the Pharisees or Sadducees who comprised the Sanhedrin, the Council of Elders, which presided over matters spiritual and legal.
9 Seleucus was one of Alexander the Great’s Generals who shared the division of the empire at Alexander’s death with Ptolemy of Egypt. The Seleucids considered Judea to be a part of their empire.
10 Robert Graves and Joshua Podro, The Nazarene Gospel Restored, Cassell, 1953; review by Hyam Maccoby, in Gravesiana: the Journal of the Robert Graves Society, p46, issue 1.
11 The author of St Matthew’s Gospel exhibits a number of characteristics common among Jewish-Christians in the area of Antioch, AD c90. He has a theological outlook, a good command of Greek and a rabbinic training. He is very likely a second- generation Judaeo-Christian.
12 Oracular re-telling of various traditions was common throughout Asia Minor and Palestine at the time of Jesus.
13 J R Porter, Jesus Christ, p74.
14 Papias in Eusebius, The History of the Church, Book iii, p36.
15 Papias in Eusebius, The History of the Church, Book iii, p39.
16 Hyam Maccoby, The Mythmaker, p173.
17 The 1st-century Ascensions of Isaiah mentions ‘the remnant’. The gist of the text is that a group of ‘prophets’ withdrew from Bethlehem and went to live in the desert, on a mountain, where they subsisted frugally on herbs (Ascensions of Isaiah 2.7–11).
18 St Jerome, De Viris Illustribus (On Illustrious Men), ch. 2.
19 According to Eusebius (Hugh J Schonfield, The Essene Odyssey, p53ff), the Hebrew-Christians practised the Essene arts of healing.
20 For further information and a different point of view, see Robert Eisenman, The New Testament Code, p413.
21 Clement of Alexandria, Hypotyposes, in Eusebius, The History of the Church, 1.12.2 and 2.1, trans. G A Williamson.
22 Clement of Alexandria, Hypotyposes, in Eusebius, The History of the Church, 1.12.2 and 2.1, trans. G A Williamson.
23 Eusebius, The History of Church, 3.20, trans. G A Williamson.
24 From the long-standing excavations at Qumran we know that the movement inhabiting the area lived along monastic lines.
25 On the one side we have Peter, and on the other John, brother of James, both sons of Zebedee. In the Gospels of Matthew and Mark there is a considerable amount of negative comment about James and John.
26 The idea that the two factions were opposed and ‘at war’ with each other runs counter to the idea of what Christianity was supposed to represent in the light of Jesus’s words. What such an interpretation does is to highlight the often, until now, overlooked importance of the role of politics both in the early movements of the time and in the wider influence of such issues abroad. Given his divisiveness it is perhaps a little too ironic that in Acts 24.5 Paul is called a ‘ringleader of the Nazarene sect’. However, it is still an accurate representation of the state of the early Church at that time. Soon Paul would separate completely from the Jerusalem Church, but a Nazarene he remained in the eyes of all around him.
27 Margaret Barker, The Great High Priest, p299.
28 Eusebius, The History of the Church, 3.5.3. Professor Gerd Lüdemann argues against this on the grounds that Eusebius does not indicate Hegesippus as the source, as he does in other areas of his work. A likely candidate is Aristo of Pella, AD c150, whom Eusebius does mention as a source for his story on the bar Kokhba revolt.
29 Epiphanius, The Panarion, 29.7.7–8, trans. Frank Williams. Epiphanius makes a distinction in his Panarion between the Nazoreans and the Ebionites. By the time he came to write his text, these two groups had become separate and distinct, having emerged from out of one original grouping – the Jerusalem Church.
30 Werner Jaeger et al (ed.), Gregorii Nysseni Opera.
31 St Jerome, ‘Prologue to his Translation of Isaiah’, in J F A Sawyer, The Gospel According to Isaiah, Expository Times, vol. 113, no. 2, 2001, pp39–43.
32 Philo, The Life of Moses, 2.34, 37–41. The translators were ‘prophets and priests of the mysteries whose sincerity and singleness of thought has enabled them to go hand in hand with the purest of spirits…’.
33 This translation was much praised by the rabbis. For example: ‘Aquila the proselyte translated the Torah for R Eliezer and R Joshua and they congratulated him saying: “You are fairer than the children of men.”’ m. Megillah 1.9, J Neusner, The Talmud of the Land of Israel, vol. 19, Chicago and London, 1987.
34 A 5th-century text, the Dialogue of Timothy and Aquila, thought to be a reworking of much earlier material. Timothy, a Christian, writes of the corruption not only of the Greek text of Scripture but also of the Hebrew: ‘If you find that a testimony to Christ has disappeared from the Hebrew or has been concealed in the Greek, it is Aquila’s plot.’ (F C Conybeare, The Dialogues of Athanasius and Zaccheus and Timothy and Aquila, Oxford, 1898, fol. 119ro.)
35 Marcion, a 2nd-century Church Father, AD c160, suggested abandoning the entire corpus of Hebrew tradition but this idea was rejected and condemned by the Church, which kept the older Scriptures. The question was, what were these Scriptures? As early as the 2nd century the Christian and Jewish versions were different.
36 Clementine Homilies, 18.20, with a similar account in 3.50. Alexander Roberts and James Donaldson (ed.), The Ante-Nicene Fathers, vol. 8.
37 See Margaret Barker, The Great High Priest, p298ff.
38 Josephus, The Jewish War, 6.311–13.
39 A possible reference to the image on the main codex, the Book of the Face (or the Book of Seven Seals).
40 Letter of Clement of Alexandria in Morton Smith, Clement of Alexandria and a Secret Gospel of Mark, p254ff.
41 Letter of Clement of Alexandria in Morton Smith, Clement of Alexandria and a Secret Gospel of Mark, p254ff.
42 Morton Smith, ‘The Secret Gospel’, p14ff, and J K Elliot (ed.), The Apocryphal New Testament, OUP, Oxford, 1993, p148ff.
43 Bart D Ehrman, Lost Christianities, introduction.
44 Church Father Tertullian (AD c160–225) had stated only one 100 years before the accession of Constantine: ‘The world may need its Caesars, but the Emperor can never be a Christian, nor a Christian ever be the Emperor.’ (Quoted in Peter Rosa, Vicars of Christ, London, Bantam Press, 1988, p155.)
1 In November 1990 the late Professor John Strugnell, former head of the international team on the Dead Sea Scrolls, gave an interview to the Israeli newspaper Ha’Aretz in which he denounced Judaic belief with surprising ferocity: ‘Judaism is a horrible religion, based on folklore. It is a Christian heresy.’
2 Margaret Barker, The Great High Priest, p1.
3 Margaret Barker, The Risen Lord, introduction, p xi.
4 Margaret Barker, The Great Angel, p3.
5 Amir Ganor: at the time, Detective, Rockefeller Museum, Jerusalem. Currently Head of the Robbery Prevention Unit of the Israel Antiquities Authority.
6 The term ‘Judaism’, as used in the Book of Nehemiah, would seem by implication to refer solely to the returnees from the Babylonian exile who opposed the idea of the Samaritans helping with the reconstruction of the Temple. It was at this stage that a distinct ‘Judaism’ began to emerge: see Geoffrey Troughton, Journal of Biblical Studies, issue 7, 2003, p4.
7 Margaret Barker, The Revelation of Jesus Christ, p xii. The pre-Christian Essenite document The Assumption of Moses speaks of the time of chastisement and the cleansing of the Second Temple. ‘For they will not follow the truth of God, but some will pollute the altar […] they will forsake the Lord.’ The Assumption of Moses, trans. R H Charles, ch. viii, in Hugh J Schonfield, The Essene Odyssey, p22, note 7.
8 Posidonius, Strabo and Marcus Vipsanius Agrippa are the classical source material on the Essenes. See Stephen Goranson in The Journal of Jewish Studies (JJS 1994, p295–8). These sources date from the time of Herod the Great (d.4 BC). See Wise, Abegg and Cook, The Dead Sea Scrolls, A New Translation, p49, on the Scrolls/Essenes question. As Professor Norman Golb has pointed out, the differences of handwriting, spellings and contents do not point to any consistent chronology or single source (Norman Golb, Who Wrote the Dead Sea Scrolls?, p367).
9 See Otto Betz and Rainer Riesner, Jesus, Qumran and the Vatican, p90. The Qumran community was anti-Zealot: see note 23 regarding an important Qumran text that ‘was originally headed “On the Resurrection” but is now called the Messianic Apocalypse’. In the commentary, reference is made to ‘the gentle and the faithful’ – a common theme in Christianity.
10 See Otto Betz and Rainer Riesner, Jesus, Qumran and the Vatican.
11 Josephus, Antiquities of the Jews, 18.1–5, trans. William Whiston.
12 Robert Eisenman, James, Brother of Jesus, p34.
13 Matthew Black, The Dead Sea Scrolls and Christian Origins, pp 20, 24.
14 Josephus, The Jewish War, book 2, ch. 8, 5–11. In this vein Josephus calls the Essenes ‘good men’, by which he means ‘men of God’. He also calls them ‘poor men’, which is exactly the name given to the Ebionites.
15 See Joan E Taylor, The Essenes, The Scrolls and the Dead Sea, OUP, Oxford, 2012, p188ff for Geza Vermes’ etymology of the Essenes and other arguments; and see Otto Betz and Rainer Riesner, Jesus, Qumran and the Vatican, p152 for the etymology of the word ‘Essene’.
16 Allen H Godbey, The Lost Tribes: A Myth, p512.
17 Robert Graves, The White Goddess, 1st edn, Faber, London, 1948, pp138–9.
18 In the Book of Job, Evil, the Destroyer, is identified with the dark side of the Lord. (See Philo, On the Contemplative Life; 1 Exodus 12.12, 23; Job; 1QSVIII; m.Yoma 6.1).
19 See note in Josephus, The Jewish War, trans. H St J Thackeray, Loeb edition, book 2, pp372–3, note (a).
20 Matthew Black, The Dead Sea Scrolls and Christian Origins, p99.
21 SDEMA report: p3, Section IV, Background on Hassan Saida [Saeda], D.D. Criminal Background & Connections.
1 Dionysus the Areopagite, On the Divine Names, ed. Colm Luibheid, Classics of Western Spirituality, Paulist Press, 1987, 5992B.
2 In this sense it is telling that St Paul in his letters refers to Jesus as ‘Christ’ but never as ‘Son of Man’, the Hebrew-Christian appellation.
3 The story of Paul’s vision parallels an account of Julius Proculus, direct ancestor of Julius Caesar, who had a vision of the founder of Rome, Romulus, which is remarkably similar to that of Paul.
4 Paul, in his writings, contrasts the physical and the spiritual bodies: soma psuchikon and soma pneumatikon. In his view, the resurrection body is the body of the first creation. It is incorporeal, not physical; it is incorruptible and made after the image of God (1 Corinthians 15.42–50; see also Philo, Creation, 134); it is neither male nor female.
5 Paul had his vision on the road to Damascus. Pella is south of Damascus, around 60 miles (95 km) away. It took its name from the Greek god Apollo, whose image was the rising sun.
6 The story as told in Acts 9.7 and 22.9 is contradictory. In 9.7 they hear but do not see. In 22.9 they see but do not hear.
7 John Dominic Crossan, Who Killed Jesus?, p204, comments on Corinthians that Paul’s list of people to whom Jesus ‘appeared’ (including himself) would be more accurately translated as ‘revealed to’ – this gives a more striking sense of an inner experience, rather than the supernatural.
8 Freemasonry, in its history, imagery and hierarchy, provides a very telling description of the imparting of a temple-based doctrine of secret teachings, such as those Clement mentions in his Hypotyposes.
9 Hugh J Schonfield, in The Essene Odyssey, p82, speculates that Paul was on the road to Damascus in pursuit not of the new movement of Christians, as we would recognize them, but an older movement linked to the Essenes which had, in the light of Jesus and of John the Baptist, converted to the new way – they were soon to be known as Christians.
10 In his letters Paul states that grace was all not good deeds, just simple faith, but James refutes this in James 2.17: ‘In the same way, faith by itself, if it is not accompanied by action, is dead. Show me your faith without deeds and I will show you my faith by what I do …’
11 Margaret Barker, The Revelation of Jesus Christ, pp 2–3.
12 The Kerygma Petrou or Preaching of Peter is a polemic against this view, written by Ebionites in the latter half of the 1st century. In it, Paul’s view is condemned: ‘This God you must worship, not after the manner of the Greeks […] carried away by ignorance and not knowing God as we do […] they show ingratitude to God since by these practices they deny that he exists.’ Clement, Stromata, vol. v, 39.
13 The Church Fathers Epiphanius and Jerome state in their writings that James was indeed a High Priest and that he did indeed walk into the Holy of Holies.
14 Acts tells us that Saul followed his father into the profession of tent-making. His father must have prospered in the work, for to have purchased citizenship he would have needed the princely sum of 500 drachma.
15 In the Infancy Gospel of James (19.15, in J K Elliot [ed.], The Apocryphal New Testament, OUP, Oxford, 1993) there is the following description: ‘A great light appeared in the cave so that eyes could not bear it, and then when the light withdrew a baby appeared.’
16 Josephus, The Jewish War, ii, 124; Philo, Apology, 1.
17 The Dead Sea Scroll found in cave 4 at Qumran, The Damascus Document (CD 6.5ff; 7.15ff; 8.21; 19.34; 20.12). See M Wise, M Abegg and E Cook, The Dead Sea Scrolls, A New Translation, pp51–2.
18 B Pixner in Otto Betz and Rainer Riesner, Jesus, Qumran and the Vatican, p145, note 13.
19 Hugh J Schonfield, The Pentecost Revolution, p280.
20 Karaites are members of a strict sect of Jews who adhere to the literal interpretation of Scripture, as opposed to rabbinical traditions and laws.
21 Leon Nemoy, ‘Al-Qirqisani’s Account of the Jewish Sects and Christianity’, Jewish Quarterly Review, li, 1960–61.
22 CD B19–20. Geza Vermes (trans.), The Complete Dead Sea Scrolls in English.
23 ‘But David had not read the sealed book of the Law which was in the Ark of the Covenant.’ CD V in M Wise, M Abegg and E Cook, The Dead Sea Scrolls, A New Translation, p55; Geza Vermes, The Complete Dead Sea Scrolls in English, p102.
24 CD VII. Geza Vermes (trans.), The Complete Dead Sea Scrolls in English. Professor Vermes translates ‘images’ as ‘statues’. Statuettes of Christ as the Great High Priest were found within the hoard, alongside the sealed books. See Vermes, p105.
25 Matthew 19.1, 4.25; Mark 10.1, 3.7–8; R Riesner, Bethany Beyond the Jordan: Topography, Theology and History in the Fourth Gospel, Tyndale Bulletin 38, 1987, 29ff.
26 The Thanksgiving Hymn is also found in Handel’s Messiah, as a Christmas hymn. (The words are from Isaiah 9. 6–7: ‘Unto us a child is born.’)
27 See Otto Betz and Rainer Riesner, Jesus, Qumran and the Vatican, p147.
28 Marvin Vining, Jesus, The Wicked Priest, p118. A good point is raised here: with the rise of James, brother of Jesus, Essene practice lingered within the early Christian circles.
29 Cf Mark 15.43; Luke 23.51. Joseph of Arimathea is described as ‘waiting for the Kingdom of God’. This implies an Essene/Nazorean connection, as he is waiting literally for the Messiah to come and institute the proper codification of the Law: this is not a Second Temple way of thinking.
30 Epiphanius (AD c315–403), the early Church Father, wrote that ‘They who believed in Christ were called Essenes before they were called Christians.’ The Panarion, 29.5.6.
31 Acts 6.7 has the words: ‘...and a great many of the priests became obedient to the faith’. This is a possible reference to the conversion of Essenes.
32 Private email from Dr Margaret Barker, 1 August 2013.
33 ‘Oh God, send thy curse upon the Nazirites,’ from Birkat haMinim, 2nd century; see also Justin Martyr, Dialogue with Trypho.
34 Geza Vermes, The Dead Sea Scrolls in English; The Community Scroll and The War Scroll; cf Thessalonians 5.5.
35 Martin Hengel quoted in Gordon Strachan, Jesus the Master Builder, p163.
36 The Dead Sea Scrolls Fragment 7 contains the fragments of a Christian Gospel of St Mark (Carsten Peter Thiede in Otto Betz and Rainer Riesner, Jesus, Qumran and the Vatican, p117). It is significant that it is written on both sides.
37 It has been suggested that the reference in Acts 6.27 to ‘a great many of the priests [who] became obedient to the faith’ actually refers to the Essenes (G. Strachan, Jesus, the Master Builder, p172; and Otto Betz and Rainer Riesner, Jesus, Qumran and the Vatican.
38 Petri Luomanen, in Matt Jackson-McCabe, Jewish Christianity Reconsidered, p89ff.
39 Otto Betz and Rainer Riesner, Jesus, Qumran and the Vatican, p141ff.
40 Otto Betz and Rainer Riesner, Jesus, Qumran and the Vatican, p144.
41 Irenaeus is the first writer to mention the Ebionites, in Against Heresies, 1.26.2 (introduction, note 1).
42 Comm. Isa. 31.6–9; in A F J Klijn and G J Reinink (trans.), Patristic Evidence for Jewish-Christian Sects, 1973. Petri Luomanen comments on this: ‘This passage reveals a viewpoint that is nothing short of the formative Catholic view: the Jews are expected to convert and accept the apostolic faith.’ Matt Jackson-McCabe, ed., Jewish Christianity Reconsidered, p113.
43 R P C Hanson, The Acts in the Revised Version, introduction.
44 According to Epiphanius, the Ebionites only accepted a truncated version of the Gospel of Matthew, with the first two chapters excised. This is called The Gospel of the Ebionites, though its original title remains unknown. It is indeed very similar to Matthew, with the infancy narratives omitted. We are solely dependent on Epiphanius for details of this text.
45 The Apocryphon of James (CG I.2.1) in James Robinson (ed.), The Nag Hammadi Library in English, p29ff.
46 Epiphanius, The Panarion, 3.8–9, trans. Frank Williams, 3.8–9.
47 Epiphanius, The Panarion, 2.11.7ff, trans. Frank Williams.
48 Timotheus, the Bishop of Seleucia, who lived AD 726–819 tells how a group of Jews from Jerusalem sought, in the light of the discovery, admission to the Church. (Letter in Syriac, dated AD c800, quoted in G R Driver, The Judaean Scrolls, Basil Blackwell, Oxford, 1965, p8.)
49 See M Barker, P Davies, D Elkington and K Hearne, The Case for the Jordan Codices.
50 Mark has said that the impurities analyses point strongly to the metal being of volcanic origin – from directly inside the earth. To undertake further analysis along these lines it is now necessary to find a control: a sample of volcanic metal from the same region at around the same period.
51 Higher isotope ratios may yet prove the limitations of present testing by showing an active radio presence indicating that the material is sub-terra and not initially worked from ore.
52 Volcanic metal is ‘of the gods’. This is both a reference to the mountain of the gods, in this case Mounts Sinai and Olympus, and to the Temple. See P Kingsley, Ancient Philosophy, Mystery and Magic: Empedocles and the Pythagorean Tradition, p172ff.
53 See Acts of Paul.
54 See M Barker, P Davies, D Elkington and K Hearne, The Case for the Jordan Codices.
55 See C W King, The Gnostics and Their Remains, p362ff.
56 El appears in the Old Testament a number of times, for this is the name given to God, as in El Shaddai (Exodus 6.3), El-Jireh (Genesis 22.14), El Olam (Genesis 21.33), El Bethel (Genesis 35.7), El Roi (Genesis 16.7–14), El Berith (Judges 9.46) and, most significantly, El Elyon – ‘God Most High’ (Genesis 14.18–20). King David was reputedly a devout worshipper of God in the highest form, of whom, according to recent research, the God of Judah, Yahweh, was a son. See Margaret Barker, The Great Angel.
57 The Hasmonean (or Maccabean) rulers were also the High Priests, and in order to hold the title legitimately took it after the Order of Melchizedek (that is, they were not Levites), calling themselves Priests of the Most High God.
58 Hugh J Schonfield, The Pentecost Revolution, p97.
59 Damascus Document, ix 4–9: ‘the Books of the Law are “the Tabernacle of the king”.’ The King is the congregation, in that he represents their presence before God, whose spirit enters into the King. The King’s word thus becomes the Law.
60 Dr Margaret Barker, private communication, May 2012.
61 Daniel 5–12, the ‘Son of Man’ text, was possibly written by Maccabean rebels, who may have been Essenes.
62 Daniel 12.2 is a Resurrection text: ‘Then many of those who sleep in the dust of the earth shall awake, some to everlasting life …’
63 Dr Margaret Barker, private communication, 25 February 2013.
64 Robert Hayward, academic paper, ‘Melkizedek as Priest of the Jerusalem Temple in Talmud, Midrash and Targum’, November 2008, p15, bottom.
65 2 Esdras 14.42 is a damaged text and thus the Latin translation is corrupt. The translation here is from the Syriac, supported by the Ethiopic and Armenian translations.
66 Margaret Barker, The Great High Priest, p105ff.
67 Acts 2.3–4 appears to be an intimation of the possible understanding of Palaeo-Hebrew.
68 The Shepherd of Hermas, vision 2.1, in The Apostolic Fathers, trans. K Lake, vol. 2, Loeb Classical Library, 1913, 1948.
69 The explanation of Gnosis is that it is a kind of ‘knowing through experience’ rather than knowledge that has been taught. As Elaine Pagels puts it, ‘Contrary to Orthodox sources, which interpret Christ’s death as a sacrifice redeeming humanity from guilt and sin, this Gnostic gospel [The Gospel of Truth] sees the Crucifixion as the occasion for discovering the divine self within’ (Pagels, The Gnostic Gospels, p95). Recent surveys of the age of The Gospel of Truth, dating as it does from the early 2nd century, have thrown doubt on its identification as truly Gnostic, although its author was later to become associated with Gnostic ideas and was outlawed by the Church as a heretic. The formulation of Gnostic ideas or Gnosticism as a separate movement was still only in its embryonic stages at this time.
70 For example, some scholars have stated that the Gnostic text The Apocryphon of John is a forgery: this is an outmoded concept. The Gospel of Truth is describing the main codex, the Book of the Face (or Book of Seven Seals) – and the point here is that you do not imitate something that comes itself from a fake, thus lending support to the authenticity of at least this particular codex.
71 The Gospel of Mani has 22 parts, each labelled by a different letter of the Aramaic alphabet, in the same random fashion as The Gospel of Truth.
72 The Gospel of Truth, i.23f, in James Robinson, The Nag Hammadi Library in English, p43.
73 The Book is a symbol for knowledge (gnosis). Aeon in Greek is ‘age’ or ‘lifetime’ – this is the meaning given in The Gospel of Truth. Each letter represents a divine idea: each letter is perfect truth.
74 See James Robinson, The Nag Hammadi Library in English, pp245–6. The Dialogue of the Saviour, an early 2nd-century text, shares some parallels with The Gospel of Truth: it mentions the ‘Place of Truth’ defined as a physical place, a place of Exile; it also mentions that ‘The Lord’ is the earthly Jesus, not the exalted risen Lord (cf The Gospel of Truth).
75 See Romans 4.16, 2.29; Galatians 3.27–9; John 4.22; 2 Corinthians 11.13–15 and Matthew 7.15–20.
76 SDEMA report: p2, Section III, Transporting the Codices from Jordan to Israel.
77 Letter from Eversheds of London, July 2009.
78 Initial Report on the Codices in Due Diligence Document for the Jordanian Government, June/July 2011.
79 In an email to the BBC Radio 4 Today programme, Kevin Connelly, 23 July 2011.
80 Professor Philip Davies’ contribution in M Barker, P Davies, D Elkington and K Hearne, The Case for the Jordan Codices.
81 See Professor Philip Davies’ contribution in M Barker, P Davies, D Elkington and K Hearne, The Case for the Jordan Codices.
82 Amer al Fayez, the Jordanian Royal Court, private communication.
83 The Gospel of Truth, verse 23, in James Robinson, The Nag Hammadi Library in English, p43.
84 The Department of Antiquities has applied to the United Nations for World Heritage status for the site.
85 Extreme enlargements of the images taken at Hassan’s house have confirmed his story. See M Barker, P Davies, D Elkington and K Hearne, The Case for the Jordan Codices.
86 Including Richard Barker, private communication, 21 August, 2013.
87 Independent Assessment and Analysis of the Metal. Summary of Technical Analysis of the Jordan Codices, [private Chartered Civil Engineer], BEng, MSc, CEng, FRINA, MAPM, CDipAF, MIET, RCNC. The following five quotations are also from this source. See M Barker, P Davies, D Elkington and K Hearne, The Case for the Jordan Codices.
88 In French the word for ‘lead’ is plombe, indicating its historical application – plumbing.
1 Michael Baigent and Richard Leigh, The Dead Sea Scrolls Deception, p80, referring to an interview with Professor Philip Davies, 10 October 1989. Philip wrote in 1988: ‘Any archaeologist or scholar who digs or finds a text but does not pass on what has been found deserves to be locked up as an enemy of science. After forty years we have neither a full and definitive report on the dig nor a full publication of the scrolls.’
2 ‘Bar Kokhba’ was a pun on Simon’s hometown, Choseba.
3 The Council of Trullo in AD 692 laid down the rules for the painting of icons, as well as other aspects of worship.
4 The first gift of Pentecost is to see and think differently: the gift of vision. This is very much the tradition in the East, where one confesses not to a priest but to the icon.
5 Otto Betz and Rainer Reisner, Jesus, Qumran and the Vatican, p131.
6 Josephus, The Jewish War, 6.286, trans. H St J Thackeray.
1 Margaret Barker, The Great High Priest, p37.
2 Alex Roberts and James Donaldson (ed.), The Ante-Nicene Fathers, vol. 1, ch. LXXII; see Margaret Barker, The Great High Priest, p294, note 9; see also note 11.
3 John Dominic Crossan, Who Killed Jesus?, p204.