Biblical Archaeology Review

(Chicago: University of Chicago Press, 1981).

 This account is taken from an introduction to the gedenkschrift by Shaul Shaked, who expresses his gratitude to Shmuel Ahituv for much of the information. See Eretz-Israel: Archaeological, Historical and Geographical Studies. Joseph Naveh, vol. 32 (Jerusalem: Israel Exploration Society, 2016).

Epiphanius, On Weights and Measures 14; Eusebius, Demonstration of the Gospel 3.5; Eutychius, Annals.

Publication forthcoming.

David Christian Clausen, The Upper Room and Tomb of David: The History, Art and Archaeology of the Cenacle on Mount Zion (Jefferson, NC: McFarland, 2016), pp. 168–175.

Jerome Murphy-O’Connor, The Holy Land: An Oxford Archaeological Guide from Earliest Times to 1700, 5th ed. (New York: Oxford Univ. Press, 2008), p. 117; Oskar Skarsaune, In the Shadow of the Temple: Jewish Influences on Early Christianity (Downers Grove, IL: InterVarsity Press, 2002), p. 189; Joan Taylor, Christians and the Holy Places: The Myth of Jewish-Christian Origins (Oxford: Clarendon Press, 1993), p. 215; John Wilkinson, Jerusalem Pilgrims before the Crusades, 3rd ed. (Warminster: Aris & Philips, 2002), p. 351; etc.

Joan Taylor, Denys Pringle, John Wilkinson, Amit Reem, etc.

Optatus of Milevis, Against the Donatists 3.2; Epiphanius, On Weights and Measures 14.54c; Bordeaux Pilgrim, Itinerarium Burdigalense 20. The fourth–fifth-century C.E. apocryphal Anaphora Pilati (Report of Pilate) also knows of a lone Jewish-Christian synagogue in Jerusalem.

Armenian Lectionary 39bis, www.bombaxo.com/blog/biblical-stuff/lectionaries/jerusalem-tradition-lectionaries/an-early-armenian-lectionary-renoux/ (accessed 8/11/2016).

Raymond of Aguilers, Historia Francorum qui ceperunt Iherusalem 11.