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John P. Meier argues that the term "Zealot" is a mistranslation and in the context of the Gospels means "zealous" or "religious" (in this case, for keeping the Law of Moses), as the Zealot movement apparently did not exist until 30 to 40 years after the events of the Gospels. [8] However, neither Brandon [9] nor Hengel [10] support this view.
Zealot is a cultural production of its particular historical moment—a remix of existing scholarship, sampled and re-framed to make a culturally relevant intervention in the early twenty-first-century world where religion, violence and politics overlap in complex ways. In this sense, the book is simply one more example in a long line of ...
Jerome: "Simon Chananæus is the same who in the other Evangelist is called Zelotes.Chana signifies ‘Zeal.’ Judas is named Scarioth, either from the town in which he was born, or from the tribe of Issachar, a prophetic omen of his sin; for Issachar means ‘a booty,’ thus signifying the reward of the betrayer."
While most English translations of the Bible render the Greek word zelotes in Acts 22:3 and Galatians 1:13-14 and Philippians 3:5-6 of the New Testament as the adjective "zealous", an article by Mark R. Fairchild [14] takes it to mean a Zealot and suggests that Paul the Apostle may have been a Zealot, which might have been the driving force ...
His thinking on New Testament themes grew out of The Fall of Jerusalem and the Christian Church (1951). His most celebrated position is a controversial one that echoes the works of Hermann Reimarus, [9] that the historical Jesus was a political revolutionary figure, influenced in that by the Zealots; this he argued in the 1967 book Jesus and the Zealots: A Study of the Political Factor in ...
The Sicarii [a] (“Knife-wielder”, “dagger-wielder”, “dagger-bearer”; from Latin sica = dagger) were a group of Jewish Zealots, who, in the final decades of the Second Temple period, conducted a campaign of targeted assassinations and kidnappings of Roman officials in Judea and of Jews who collaborated with the Roman Empire.
The Catholic Church defined that "brothers of Jesus" are not biological children of Mary, [2] because of the dogma of the perpetual virginity of Mary, [3] [4] by virtue of which it rejects the idea that Simon and any other than Jesus Christ God could be a biological son of Mary, suggesting that the so-called Desposyni were either sons of Joseph ...
Simeon of Jerusalem, or Simon of Clopas (Hebrew: שמעון הקלפוס), was a Jewish Christian leader and according to most Christian traditions the second Bishop of Jerusalem (63 or 70–107 or 117), succeeding James, brother of Jesus.