Bible Review

Philo, Moses 1.163–220; cf. Exodus 17:8–16, 19:1–2.

Philo, On the Life of Moses 1.47, 51–52; cf. On the Virtues 34; On the Life of Joseph 15.

Cited in Eusebius, Praeparatio Evangelica 9.29.1–3.

See Allen Kerkeslager, “Jewish Pilgrimage and Jewish Identity in Hellenistic and Early Roman Egypt,” in Pilgrimage and Holy Space in Late Antique Egypt, ed. David Frankfurter, Religions in the Graeco-Roman World 134 (Leiden: Brill, 1998), pp. 156–158, 199–200.

The Franciscan excavators discovered a fourth-century mosaic bearing the inscription “Gift of Conon, deacon of Jerusalem” at the entrance to the cave beneath the Church of the Annunciation. They speculated that the cave was dedicated to the local cult of Conon, the martyred gardener, and that a later gentile Christian from Jerusalem dedicated the mosaic out of reverence for his namesake, who was honored there.

Quoted in Eusebius, Hist. Eccl. 3.19.1–3.20.7; 3.32.5–6. The brothers’ names are preserved not in Eusebius’s quotations from Hegesippus but in another ancient summary of Hegesippus’s account of them (Paris MS 1555A and Bodleian MS Barocc. 142).

According to E.M. Smallwood (“Atticus, Legate of Judaea Under Trajan,” Journal of Roman Studies 52 [1962], pp. 131–133), the martyrdom may be more firmly dated to either between 99 and 103 C.E. or between 108 and 117 C.E.

In my Jude and the Relatives of Jesus in the Early Church (Edinburgh: T & T Clark, 1990), chap. 7, I argue in detail that the Lukan genealogy of Jesus derives from the circle of the brothers of Jesus, who adapted a traditional family genealogy to make it the vehicle of a quite sophisticated christological message.