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The Bible: History - The Frame Of Reference


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History - the Frame of Reference Part 3f - The Individuals

 

Additionally we may see "Herodias" and her "daughter" [Salome; not the 'Salome' of Mark 15:40, 16:1]:

 

Bible:

 

Matthew:

For Herod had laid hold on John, and bound him, and put [him] in prison for Herodias' sake, his brother Philip's wife. Matthew 14:3

For John said unto him, It is not lawful for thee to have her. Matthew 14:4

And when he would have put him to death, he feared the multitude, because they counted him as a prophet. Matthew 14:5

But when Herod's birthday was kept, the daughter of Herodias danced before them, and pleased Herod. Matthew 14:6

Whereupon he promised with an oath to give her whatsoever she would ask. Matthew 14:7

And she, being before instructed of her mother, said, Give me here John Baptist's head in a charger. Matthew 14:8

And the king was sorry: nevertheless for the oath's sake, and them which sat with him at meat, he commanded [it] to be given [her]. Matthew 14:9

And he sent, and beheaded John in the prison. Matthew 14:10

And his head was brought in a charger, and given to the damsel: and she brought [it] to her mother. Matthew 14:11

And his disciples came, and took up the body, and buried it, and went and told Jesus. Matthew 14:12

 

Mark:

For Herod himself had sent forth and laid hold upon John, and bound him in prison for Herodias' sake, his brother Philip's wife: for he had married her. Mark 6:17

For John had said unto Herod, It is not lawful for thee to have thy brother's wife. Mark 6:18

Therefore Herodias had a quarrel against him, and would have killed him; but she could not: Mark 6:19

For Herod feared John, knowing that he was a just man and an holy, and observed him; and when he heard him, he did many things, and heard him gladly. Mark 6:20

And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief [estates] of Galilee; Mark 6:21

And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give [it] thee. Mark 6:22

And he sware unto her, Whatsoever thou shalt ask of me, I will give [it] thee, unto the half of my kingdom. Mark 6:23

And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. Mark 6:24

And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist. Mark 6:25

And the king was exceeding sorry; [yet] for his oath's sake, and for their sakes which sat with him, he would not reject her. Mark 6:26

And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison, Mark 6:27

And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother. Mark 6:28

And when his disciples heard [of it], they came and took up his corpse, and laid it in a tomb. Mark 6:29

 

 

Luke:


And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not; Luke 3:15

John answered, saying unto [them] all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire: Luke 3:16

Whose fan [is] in his hand, and he will throughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable. Luke 3:17

And many other things in his exhortation preached he unto the people. Luke 3:18

But Herod the tetrarch, being reproved by him for Herodias his brother Philip's wife, and for all the evils which Herod had done, Luke 3:19

Added yet this above all, that he shut up John in prison. Luke 3:20

 

See also Quick Source:

 

  “Herodias” [1] and Salome "daughter of Herodias" [2]:


[1] - http://en.wikipedia.org/wiki/Herodias

[2] - http://en.wikipedia.org/wiki/Salome

 

Josephus:

 

“[552] BUT an intolerable hatred fell upon Antipater from the nation, though he had now an indisputable title to the succession, because they all knew that he was the person who contrived all the calumnies against his brethren. However, he began to be in a terrible fear, as he saw the posterity of those that had been slain growing up; for Alexander had two sons by Glaphyra, Tigranes and Alexander; and Aristobulus had Herod, and Agrippa, and Aristobulus, his sons, with Herodias and Mariamne, his daughters, and all by Bernice, Salome's daughter. As for Glaphyra, Herod, as soon as he had killed Alexander, sent her back, together with her portion, to Cappadocia. He married Bernice, Aristobulus's daughter, to Antipater's uncle by his mother, and it was Antipater who, in order to reconcile her to him, when she had been at variance with him, contrived this match; he also got into Pheroras's favor, and into the favor of Caesar's friends, by presents, and other ways of obsequiousness, and sent no small sums of money to Rome; Saturninus also, and his friends in Syria, were all well replenished with the presents he made them; yet the more he gave, the more he was hated, as not making these presents out of generosity, but spending his money out of fear. Accordingly, it so fell out that the receivers bore him no more good-will than before, but that those to whom he gave nothing were his more bitter enemies. However, he bestowed his money every day more and more profusely, on observing that, contrary to his expectations, the king was taking care about the orphans, and discovering at the same time his repentance for killing their fathers, by his commiseration of those that sprang from them.” [Flavius Josephus; Wars of the Jews; Book 1; Section 552] - http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0148:book=1:section=552&highlight=herodias

“[181] But when Caius was made Caesar, he released Agrippa from his bonds, and made him king of Philip's tetrarchy, who was now dead; but when Agrippa had arrived at that degree of dignity, he inflamed the ambitious desires of Herod the tetrarch, who was chiefly induced to hope for the royal authority by his wife Herodias, who reproached him for his sloth, and told him that it was only because he would not sail to Caesar that he was destitute of that great dignity; for since Caesar had made Agrippa a king, from a private person, much mole would he advance him from a tetrarch to that dignity. These arguments prevailed with Herod, so that he came to Caius, by whom he was punished for his ambition, by being banished into Spain; for Agrippa followed him, in order to accuse him; to whom also Caius gave his tetrarchy, by way of addition. So Herod died in Spain, whither his wife had followed him.” [Flavius Josephus; Wars of the Jews; Book 2; Section 181] - http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0148:book=2:section=181&highlight=herodias

“[109] ABOUT this time Aretas (the king of Arabia Petres) and Herod had a quarrel on the account following: Herod the tetrarch had, married the daughter of Aretas, and had lived with her a great while; but when he was once at Rome, he lodged with Herod, who was his brother indeed, but not by the same mother; for this Herod was the son of the high priest Sireoh's daughter. However, he fell in love with Herodias, this last Herod's wife, who was the daughter of Aristobulus their brother, and the sister of Agrippa the Great. This man ventured to talk to her about a marriage between them; which address, when she admitted, an agreement was made for her to change her habitation, and come to him as soon as he should return from Rome: one article of this marriage also was this, that he should divorce Aretas's daughter. So Antipus, when he had made this agreement, sailed to Rome; but when he had done there the business he went about, and was returned again, his wife having discovered the agreement he had made with Herodias, and having learned it before he had notice of her knowledge of the whole design, she desired him to send her to Macherus, which is a place in the borders of the dominions of Aretas and Herod, without informing him of any of her intentions. Accordingly Herod sent her thither, as thinking his wife had not perceived any thing; now she had sent a good while before to Macherus, which was subject to her father and so all things necessary for her journey were made ready for her by the general of Aretas's army; and by that means she soon came into Arabia, under the conduct of the several generals, who carried her from one to another successively; and she soon came to her father, and told him of Herod's intentions. So Aretas made this the first occasion of his enmity between him and Herod, who had also some quarrel with him about their limits at the country of Gamalitis. So they raised armies on both sides, and prepared for war, and sent their generals to fight instead of themselves; and when they had joined battle, all Herod's army was destroyed by the treachery of some fugitives, who, though they were of the tetrarchy of Philip, joined with Aretas's army. So Herod wrote about these affairs to Tiberius, who being very angry at the attempt made by Aretas, wrote to Vitellius to make war upon him, and either to take him alive, and bring him to him in bonds, or to kill him, and send him his head. This was the charge that Tiberius gave to the president of Syria.” [Flavius Josephus; Antiquities of the Jews; Book 18; Section 109] - http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0146:book=18:section=109&highlight=herodias

“[130] Herod the Great had two daughters by Mariamne, the [grand] daughter of Hyrcanus; the one was Salampsio, who was married to Phasaelus, her first cousin, who was himself the son of Phasaelus, Herod's brother, her father making the match; the other was Cypros, who was herself married also to her first cousin Antipater, the son of Salome, Herod's sister. Phasaelus had five children by Salampsio; Antipater, Herod, and Alexander, and two daughters, Alexandra and Cypros; which last Agrippa, the son of Aristobulus, married; and Timius of Cyprus married Alexandra; he was a man of note, but had by her no children. Agrippa had by Cypros two sons and three daughters, which daughters were named Bernice, Mariarune, and Drusius; but the names of the sons were Agrippa and Drusus, of which Drusus died before he came to the years of puberty; but their father, Agrippa, was brought up with his other brethren, Herod and Aristobulus, for these were also the sons of the son of Herod the Great by Bernice; but Bernice was the daughter of Costobarus and of Salome, who was Herod's sister. Aristobulus left these infants when he was slain by his father, together with his brother Alexander, as we have already related. But when they were arrived at years of puberty, this Herod, the brother of Agrippa, married Mariamne, the daughter of Olympias, who was the daughter of Herod the king, and of Joseph, the son of Joseph, who was brother to Herod the king, and had by her a son, Aristobulus; but Aristobulus, the third brother of Agrippa, married Jotape, the daughter of Sampsigeramus, king of Emesa; they had a daughter who was deaf, whose name also was Jotape; and these hitherto were the children of the male line. But Herodias, their sister, was married to Herod [Philip], the son of Herod the Great, who was born of Mariamne, the daughter of Simon the high priest, who had a daughter, Salome; after whose birth Herodias took upon her to confound the laws of our country, and divorced herself from her husband while he was alive, and was married to Herod [Antipas], her husband's brother by the father's side, he was tetrarch of Galilee; but her daughter Salome was married to Philip, the son of Herod, and tetrarch of Trachonitis; and as he died childless, Aristobulus, the son of Herod, the brother of Agrippa, married her; they had three sons, Herod, Agrippa, and Aristobulus; and this was the posterity of Phasaelus and Salampsio. But the daughter of Antipater by Cypros was Cypros, whom Alexas Selcias, the son of Alexas, married; they had a daughter, Cypros; but Herod and Alexander, who, as we told you, were the brothers of Antipater, died childless. As to Alexander, the son of Herod the king, who was slain by his father, he had two sons, Alexander and Tigranes, by the daughter of Archelaus, king of Cappadocia. Tigranes, who was king of Armenia, was accused at Rome, and died childless; Alexander had a son of the same name with his brother Tigranes, and was sent to take possession of the kingdom of Armenia by Nero; he had a son, Alexander, who married Jotape, the daughter of Antiochus, the king of Commagena; Vespasian made him king of an island in Cilicia. But these descendants of Alexander, soon after their birth, deserted the Jewish religion, and went over to that of the Greeks. But for the rest of the daughters of Herod the king, it happened that they died childless. And as these descendants of Herod, whom we have enumerated, were in being at the same time that Agrippa the Great took the kingdom, and I have now given an account of them, it now remains that I relate the several hard fortunes which befell Agrippa, and how he got clear of them, and was advanced to the greatest height of dignity and power.” [Flavius Josephus; Antiquities of the Jews; Book 18; Section 130] - http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0146:book=18:section=130&highlight=herodias

“[147] For these reasons he went away from Rome, and sailed to Judea, but in evil circumstances, being dejected with the loss of that money which he once had, and because he had not wherewithal to pay his creditors, who were many in number, and such as gave him no room for escaping them. Whereupon he knew not what to do; so, for shame of his present condition, he retired to a certain tower, at Malatha, in Idumea, and had thoughts of killing himself; but his wife Cypros perceived his intentions, and tried all sorts of methods to divert him from his taking such a course; so she sent a letter to his sister Herodias, who was now the wife of Herod the tetrarch, and let her know Agrippa's present design, and what necessity it was which drove him thereto, and desired her, as a kinswoman of his, to give him her help, and to engage her husband to do the same, since she saw how she alleviated these her husband's troubles all she could, although she had not the like wealth to do it withal. So they sent for him, and allotted him Tiberias for his habitation, and appointed him some income of money for his maintenance, and made him a magistrate of that city, by way of honor to him. Yet did not Herod long continue in that resolution of supporting him, though even that support was not sufficient for him; for as once they were at a feast at Tyre, and in their cups, and reproaches were cast upon one another, Agrippa thought that was not to be borne, while Herod hit him in the teeth with his poverty, and with his owing his necessary food to him. So he went to Flaccus, one that had been consul, and had been a very great friend to him at Rome formerly, and was now president of Syria.” [Flavius Josephus; Antiquities of the Jews; Book 18; Section 147] - http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0146:book=18:section=147&highlight=herodias

“[240] BUT Herodias, Agrippa's sister, who now lived as wife to that Herod who was tetrarch of Galilee and Peres, took this authority of her brother in an envious manner, particularly when she saw that he had a greater dignity bestowed on him than her husband had; since, when he ran away, it was because he was not able to pay his debts; and now he was come back, he was in a way of dignity, and of great good fortune. She was therefore grieved and much displeased at so great a mutation of his affairs; and chiefly when she saw him marching among the multitude with the usual ensigns of royal authority, she was not able to conceal how miserable she was, by reason of the envy she had towards him; but she excited her husband, and desired him that he would sail to Rome, to court honors equal to his; for she said that she could not bear to live any longer, while Agrippa, the son of that Aristobulus who was condemned to die by his father, one that came to her husband in such extreme poverty, that the necessaries of life were forced to be entirely supplied him day by day; and when he fled away from his creditors by sea, he now returned a king; while he was himself the son of a king, and while the near relation he bare to royal authority called upon him to gain the like dignity, he sat still, and was contented with a privater life. "But then, Herod, although thou wast formerly not concerned to be in a lower condition than thy father from whom thou wast derived had been, yet do thou now seek after the dignity which thy kinsman hath attained to; and do not thou bear this contempt, that a man who admired thy riches should he in greater honor than thyself, nor suffer his poverty to show itself able to purchase greater things than our abundance; nor do thou esteem it other than a shameful thing to be inferior to one who, the other day, lived upon thy charity. But let us go to Rome, and let us spare no pains nor expenses, either of silver or gold, since they cannot be kept for any better use than for the obtaining of a kingdom."” [Flavius Josephus; Antiquities of the Jews; Book 18; Section 240] - http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0146:book=18:section=240&highlight=herodias

“[245] But for Herod, he opposed her request at this time, out of the love of ease, and having a suspicion of the trouble he should have at Rome; so he tried to instruct her better. But the more she saw him draw back, the more she pressed him to it, and desired him to leave no stone unturned in order to be king; and at last she left not off till she engaged him, whether he would or not, to be of her sentiments, because he could no otherwise avoid her importunity. So he got all things ready, after as sumptuous a manner as he was able, and spared for nothing, and went up to Rome, and took Herodias along with him. But Agrippa, when he was made sensible of their intentions and preparations, he also prepared to go thither; and as soon as he heard they set sail, he sent Fortunatus, one of his freed-men, to Rome, to carry presents to the emperor, and letters against Herod, and to give Caius a particular account of those matters, if he should have any opportunity. This man followed Herod so quick, and had so prosperous a voyage, and came so little after Herod, that while Herod was with Caius, he came himself, and delivered his letters; for they both sailed to Dicearchia, and found Caius at Bairn, which is itself a little city of Campania, at the distance of about five furlongs from Dicearchia. There are in that place royal palaces, with sumptuous apartments, every emperor still endeavoring to outdo his predecessor's magnificence; the place ,also affords warm baths, that spring out of the ground of their own accord, which are of advantage for the recovery of the health of those that make use of them; and, besides, they minister to men's luxury also. Now Caius saluted Herod, for he first met with him, and then looked upon the letters which Agrippa had sent him, and which were written in order to accuse Herod; wherein he accused him, that he had been in confederacy with Sejanus against Tiberius's and that he was now confederate with Artabanus, the king of Parthia, in opposition to the government of Caius; as a demonstration of which he alleged, that he had armor sufficient for seventy thousand men ready in his armory. Caius was moved at this information, and asked Herod whether what was said about the armor was true; and when he confessed there was such armor there, for he could not deny the same, the truth of it being too notorious, Caius took that to be a sufficient proof of the accusation, that he intended to revolt. So he took away from him his tetrarchy, and gave it by way of addition to Agrippa's kingdom; he also gave Herod's money to Agrippa, and, by way of punishment, awarded him a perpetual banishment, and appointed Lyons, a city of Gaul, to be his place of habitation. But when he was informed that Herodias was Agrippa's sister, he made her a present of what money was her own, and told her that it was her brother who prevented her being put under the same calamity with her husband. But she made this reply: "Thou, indeed, O emperor! actest after a magnificent manner, and as becomes thyself in what thou offerest me; but the kindness which I have for my husband hinders me from partaking of the favor of thy gift; for it is not just that I, who have been made a partner in his prosperity, should forsake him in his misfortunes." Hereupon Caius was angry at her, and sent her with Herod into banishment, and gave her estate to Agrippa. And thus did God punish Herodias for her envy at her brother, and Herod also for giving ear to the vain discourses of a woman. Now Caius managed public affairs with great magnanimity during the first and second year of his reign, and behaved himself with such moderation, that he gained the good-will of the Romans themselves, and of his other subjects. But, in process of time, he went beyond the bounds of human nature in his conceit of himself, and by reason of the vastness of his dominions made himself a god, and took upon himself to act in all things to the reproach of the Deity itself.”” [Flavius Josephus; Antiquities of the Jews; Book 18; Section 245] - http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0146:book=18:section=245&highlight=herodias

 


Coin of Salome:

 

Salome_coin.jpg

 

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[Additionally, Salome [daughter of Herodias] is mentioned numerous times throughout Antiquities of the Jews and Wars of the Jews by Flavius Josephus - http://www.perseus.tufts.edu/hopper/searchresults?target=en&all_words=salome&phrase=&a%20ny_words=&exclude_words=&documents=

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History - the Frame of Reference Part 3g - The Individuals

 

Caiaphas and Annas, the Highpriests:

 

Bible:


Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness. Luke 3:2

 

 

Caiaphas”:

 

Bible:


Matthew 26:3,57;

Luke 3:2;

John 11:49, 18:13,14,24,28;

Acts 4:6.

 

Strong's Concordance:

 

“1) a high priest of the Jews appointed to that office by Valerius Gratus, governor of Judaea, after removal of Simon, son of Camith, A.D. 18, and was removed A.D. 36 by Vitellius, governor of Syria, who appointed Jonathan, son of Ananus (Annus, father-in-law of Caiaphas), his successor.” [strong's Concordance; Caiaphas [see also Thayer's Lexicon]] - http://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=G2533&t=KJV

 

 

Quick Source:

 

“Joseph, son of Caiaphas, Hebrew יוסף בַּר קַיָּפָא or Yosef Bar Kayafa, commonly known simply as Caiaphas (Greek: Καϊάφας) in the New Testament, was the Roman-appointed Jewish high priest who is said to have organized the plot to kill Jesus. Caiaphas is also said to have been involved in the Sanhedrin trial of Jesus.[1] ...” [Wikipedia; Caiaphas] - http://en.wikipedia.org/wiki/Caiaphas
 

 

Josephus:


“[29] As Coponius, who we told you was sent along with Cyrenius, was exercising his office of procurator, and governing Judea, the following accidents happened. As the Jews were celebrating the feast of unleavened bread, which we call the Passover, it was customary for the priests to open the temple-gates just after midnight. When, therefore, those gates were first opened, some of the Samaritans came privately into Jerusalem, and threw about dead men's bodies, in the cloisters; on which account the Jews afterward excluded them out of the temple, which they had not used to do at such festivals; and on other accounts also they watched the temple more carefully than they had formerly done. A little after which accident Coponius returned to Rome, and Marcus Ambivius came to be his successor in that government; under whom Salome, the sister of king Herod, died, and left to Julia, [Caesar's wife,] Jamnia, all its toparchy, and Phasaelis in the plain, and Arehelais, where is a great plantation of palm trees, and their fruit is excellent in its kind. After him came Annius Rufus, under whom died Caesar, the second emperor of the Romans, the duration of whose reign was fifty-seven years, besides six months and two days (of which time Antonius ruled together with him fourteen years; but the duration of his life was seventy-seven years); upon whose death Tiberius Nero, his wife Julia's son, succeeded. He was now the third emperor; and he sent Valerius Gratus to be procurator of Judea, and to succeed Annius Rufus. This man deprived Ananus of the high priesthood, and appointed Ismael, the son of Phabi, to be high priest. He also deprived him in a little time, and ordained Eleazar, the son of Ananus, who had been high priest before, to be high priest; which office, when he had held for a year, Gratus deprived him of it, and gave the high priesthood to Simon, the son of Camithus; and when he had possessed that dignity no longer than a year, Joseph Caiaphas was made his successor. When Gratus had done those things, he went back to Rome, after he had tarried in Judea eleven years, when Pontius Pilate came as his successor.” [Flavius Josephus; Antiquities of the Jews; Book 18; Section 29] - http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0146:book=18:section=29&highlight=caiaphas

“[90] But Vitellius came into Judea, and went up to Jerusalem; it was at the time of that festival which is called the Passover. Vitellius was there magnificently received, and released the inhabitants of Jerusalem from all the taxes upon the fruits that were bought and sold, and gave them leave to have the care of the high priest's vestments, with all their ornaments, and to have them under the custody of the priests in the temple, which power they used to have formerly, although at this time they were laid up in the tower of Antonia, the citadel so called, and that on the occasion following: There was one of the [high] priests, named Hyrcanus; and as there were many of that name, he was the first of them; this man built a tower near the temple, and when he had so done, he generally dwelt in it, and had these vestments with him, because it was lawful for him alone to put them on, and he had them there reposited when he went down into the city, and took his ordinary garments; the same things were continued to be done by his sons, and by their sons after them. But when Herod came to be king, he rebuilt this tower, which was very conveniently situated, in a magnificent manner; and because he was a friend to Antonius, he called it by the name of Antonia. And as he found these vestments lying there, he retained them in the same place, as believing, that while he had them in his custody, the people would make no innovations against him. The like to what Herod did was done by his son Archelaus, who was made king after him; after whom the Romans, when they entered on the government, took possession of these vestments of the high priest, and had them reposited in a stone-chamber, under the seal of the priests, and of the keepers of the temple, the captain of the guard lighting a lamp there every day; and seven days before a festival they were delivered to them by the captain of the guard, when the high priest having purified them, and made use of them, laid them up again in the same chamber where they had been laid up before, and this the very next day after the feast was over. This was the practice at the three yearly festivals, and on the fast day; but Vitellius put those garments into our own power, as in the days of our forefathers, and ordered the captain of the guard not to trouble himself to inquire where they were laid, or when they were to be used; and this he did as an act of kindness, to oblige the nation to him. Besides which, he also deprived Joseph, who was also called Caiaphas, of the high priesthood, and appointed Jonathan the son of Ananus, the former high priest, to succeed him. After which, he took his journey back to Antioch.” [Flavius Josephus; Antiquities of the Jews; Book 18; Section 90] - http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0146:book=18:section=90&highlight=caiaphas

 

Annas”:

 

Bible:


Luke 3:2;

John 18:13,24;

Acts 4:6.

 

 

Strong's Concordance:

“1) high priest of the Jews, elevated to the priesthood by Quirinius the governor of Syria c. 6 or 7 A.D., but afterwards deposed by Valerius Gratus, the procurator of Judaea, who put in his place, first Ismael, son of Phabi, and shortly after Eleazar, son of Annas. From the latter, the office passed to Simon; from Simon c. 18 A.D. to Caiaphas; but Annas even after he had been put out of office, continued to have great influence.” [strong's Concordance; Annas [see also Thayer's Lexicon]] - http://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=G452&t=KJV

 

 

Quick Source:


Annas [also Ananus[1] or Ananias[2]], son of Seth (23/22 BC–death date unknown, probably around 40CE), was appointed by the Roman legate Quirinius as the first High Priest of the newly formed Roman province of Iudaea in 6 AD; just after the Romans had deposed Archelaus, Ethnarch of Judaea, thereby putting Judaea directly under Roman rule.

Annas officially served as High Priest for ten years (6–15 AD), when at the age of 36 he was deposed by the procurator Gratus 'for imposing and executing capital sentences which had been forbidden by the imperial government.'[3] Yet while having been officially removed from office, he remained as one of the nation's most influential political and social individuals, aided greatly by the use of his five sons and his son-in-law as puppet High Priests[4]. His death is unrecorded, but his son Annas the Younger, also known as Ananus ben Ananus was assassinated in 66 AD for advocating peace with Rome.[2]

Annas appears in the Gospels and Passion plays as a high priest before whom Jesus is brought for judgment, prior to being brought before Pontius Pilate. … ” [Wikipedia; Annas] - http://en.wikipedia.org/wiki/Annas

 

Josephus:

 

“[197] AND now Caesar, upon hearing the death of Festus, sent Albinus into Judea, as procurator. But the king deprived Joseph of the high priesthood, and bestowed the succession to that dignity on the son of Ananus, who was also himself called Ananus. Now the report goes that this eldest Ananus proved a most fortunate man; for he had five sons who had all performed the office of a high priest to God, and who had himself enjoyed that dignity a long time formerly, which had never happened to any other of our high priests. But this younger Ananus, who, as we have told you already, took the high priesthood, was a bold man in his temper, and very insolent; he was also of the sect of the Sadducees, 1 who are very rigid in judging offenders, above all the rest of the Jews, as we have already observed; when, therefore, Ananus was of this disposition, he thought he had now a proper opportunity [to exercise his authority]. Festus was now dead, and Albinus was but upon the road; so he assembled the sanhedrim of judges, and brought before them the brother of Jesus, who was called Christ, whose name was James, and some others, [or, some of his companions]; and when he had formed an accusation against them as breakers of the law, he delivered them to be stoned: but as for those who seemed the most equitable of the citizens, and such as were the most uneasy at the breach of the laws, they disliked what was done; they also sent to the king [Agrippa], desiring him to send to Ananus that he should act so no more, for that what he had already done was not to be justified; nay, some of them went also to meet Albinus, as he was upon his journey from Alexandria, and informed him that it was not lawful for Ananus to assemble a sanhedrim without his consent. 2 Whereupon Albinus complied with what they said, and wrote in anger to Ananus, and threatened that he would bring him to punishment for what he had done; on which king Agrippa took the high priesthood from him, when he had ruled but three months, and made Jesus, the son of Damneus, high priest.” [Flavius Josephus; Antiquities of the Jews; Book 20; Section 197] - http://www.perseus.tufts.edu/hopper/text?doc=J.+AJ+20.197&fromdoc=Perseus%3Atext%3A199%209.01.0146

“[204] Now as soon as Albinus was come to the city of Jerusalem, he used all his endeavors and care that the country might be kept in peace, and this by destroying many of the Sicarii. But as for the high priest, Ananias 1 he increased in glory every day, and this to a great degree, and had obtained the favor and esteem of the citizens in a signal manner; for he was a great hoarder up of money: he therefore cultivated the friendship of Albinus, and of the high priest [Jesus], by making them presents; he also had servants who were very wicked, who joined themselves to the boldest sort of the people, and went to the thrashing-floors, and took away the tithes that belonged to the priests by violence, and did not refrain from beating such as would not give these tithes to them. So the other high priests acted in the like manner, as did those his servants, without any one being able to prohibit them; so that [some of the] priests, that of old were wont to be supported with those tithes, died for want of food.

1 This Ananias was not the son of Nebedeus, as I take it, but he who was called Annas or Ananus the elder, the ninth in the catalogue, and who had been esteemed high priest for a long time; and, besides Caiaphas, his son-in-law, had five of his own sons high priests after him, which were those of numbers 11, 14, 15, 17, 24, in the foregoing catalogue. Nor ought we to pass slightly over what Josephus here says of Annas, or Ananias, that he was high priest a long time before his children were so; he was the son of Seth, and is set down first for high priest in the foregoing catalogue, under number 9. He was made by Quirinus, and continued till Ismael, the 10th in number, for about twenty-three years, which long duration of his high priesthood, joined to the successions of his son-in-law, and five children of his own, made him a sort of perpetual high priest, and was perhaps the occasion that former high priests kept their titles ever afterwards; for I believe it is hardly met with be fore him.” [Flavius Josephus; Antiquities of the Jews; Book 20; Section 204] - http://www.perseus.tufts.edu/hopper/text?doc=J.+AJ+20.204&fromdoc=Perseus%3Atext%3A199%209.01.0146

 

High Priest[further references to the High Priests Annas and Caiaphas and other]:

 

Bible:


Matthew 26:3,51,57,58,62,63,65;

Mark 14:47,53,54,60,61,63,66;

Luke 22:50,54;

John 11:49,51; 18:10,13,15,16,19,22,24,26;

Acts 4:6; 5:17,21,24,27, 7:1; 9:1.

 

 

See also the List of High Priests of Israel - http://en.wikipedia.org/wiki/List_of_High_Priests_of_Israel

...we now have the High Priests.

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History - the Frame of Reference Part 3h - The Individuals

 

Is there evidence of the Sanhedrin, and of other influencial councillors?

Sanhedrin [Greek: “synedrion” “συνέδριον” [KJV: “council”]]:

 

Bible:


Matthew 5:22; 10:17; 26:59;

Mark 13:9; 14:55; 15:1;

Luke 22:66;

John 11:47;

Acts 4:15; 5:21,27,34,41; 6:12,15; 22:30; 23:1,6,15,20,28, 24:20.

 

 

Strong's Concordance:


“1) any assembly (esp. of magistrates, judges, ambassadors), whether convened to deliberate or pass judgment; 2) any session or assembly or people deliberating or adjudicating; a) the Sanhedrin, the great council at Jerusalem, consisting of the seventy one members, viz. scribes, elders, prominent members of the high priestly families and the high priest, the president of the assembly. The most important causes were brought before this tribunal, inasmuch as the Roman rulers of Judaea had left to it the power of trying such cases, and also of pronouncing sentence of death, with the limitation that a capital sentence pronounced by the Sanhedrin was not valid unless it was confirmed by the Roman procurator.; a smaller tribunal or council which every Jewish town had for the decision of less important cases.” [strong's Concordance; “synedrion” [sanhedrin]] - http://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=G4892&t=KJV

 

 

see also for additional, History Source - http://www.bible-history.com/isbe/S/SANHEDRIN/

 

http://www.biblehistory.com/

 

 

 

Quick Source:

 

The Sanhedrin (Hebrew: סַנְהֶדְרִין‎; Greek: συνέδριον,[1] synedrion, "sitting together," hence "assembly" or "council") was an assembly of twenty-three judges appointed in every city in the Biblical Land of Israel.[2]

The Great Sanhedrin was the supreme court of ancient Israel made of 71 members. The Great Sanhedrin was made up of a Chief/Prince/Leader called Nasi (at some times this position may have been held by the Kohen Gadol or the High Priest), a vice chief justice (AV Beit Din), and sixty-nine general members.[3] In the Second Temple period, the Great Sanhedrin met in the Hall of Hewn Stones in the Temple in Jerusalem. …

The Sanhedrin is mentioned in the Gospels in relation to the Sanhedrin Trial of Jesus. … ” [Wikipedia; Sanhedrin] - http://en.wikipedia.org/wiki/Sanhedrin

 

 

Jewish Encyclopedia:

 

“Hebrew-Aramaic term originally designating only the assembly at Jerusalem that constituted the highest political magistracy of the country. It was derived from the Greek συνέδριον. Josephus uses συνέδριον for the first time in connection with the decree of the Roman governor of Syria, Gabinius (57 B.C.), who abolished the constitution and the then existing form of government of Palestine and divided the country into five provinces, at the head of each of which a sanhedrin was placed ("Ant." xiv. 5, § 4). Jerusalem was the seat of one of these. It is improbable, however, that the term "synhedrion" as a designation for the chief magistracy was used for the first time in connection with this decree of Gabinius; indeed, from the use made of it in the Greek translation of the Proverbs, Bacher concludes that it must have been current in the middle of the second century B.C. ...” [Jewish Encyclopedia Online; Sanhedrin] - http://www.jewishencyclopedia.com/articles/13178-sanhedrin

 

 

Josephus:


“[89] When Gabinius had done thus in the country, he returned to Alexandrium; and when he urged on the siege of the place, Alexander sent an embassage to him, desiring that he would pardon his former offenses; he also delivered up the fortresses, Hyrcania and Macherus, and at last Alexandrium itself which fortresses Gabinius demolished. But when Alexander's mother, who was of the side of the Romans, as having her husband and other children at Rome, came to him, he granted her whatsoever she asked; and when he had settled matters with her, he brought Hyrcanus to Jerusalem, and committed the care of the temple to him. And when he had ordained five councils, he distributed the nation into the same number of parts. So these councils governed the people; the first was at Jerusalem, the second at Gadara, the third at Amathus, the fourth at Jericho, and the fifth at Sepphoris in Galilee. So the Jews were now freed from monarchic authority, and were governed by an aristocracy.” [Flavius Josephus; Antiquities of the Jews; Book 14; Chapter 5; Section 4] - http://www.perseus.tufts.edu/hopper/text?doc=J.+AJ+14.5.4&fromdoc=Perseus%3Atext%3A199%209.01.0146

 

Now that we have the Sanhedrin, the High Priests, Herod's and Pilate, who else may we find?

Gamaliel”:

 

Bible:


Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space; Acts 5:34

And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men. Acts 5:35

For before these days rose up Theudas, boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered, and brought to nought. Acts 5:36

After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, [even] as many as obeyed him, were dispersed. Acts 5:37

And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought: Acts 5:38

But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God. Acts 5:39

And to him they agreed: and when they had called the apostles, and beaten [them], they commanded that they should not speak in the name of Jesus, and let them go. Acts 5:40

I am verily a man [which am] a Jew, born in Tarsus, [a city] in Cilicia, yet brought up in this city at the feet of Gamaliel, [and] taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day. Acts 22:3

 

 

Strong's Concordance & Thayer's Lexicon:


“1) a Pharisee and celebrated doctor of the law, who gave prudent worldly advice in the Sanhedrin respecting the treatment of the followers of Jesus of Nazareth. Acts 5:34 ff. (A.D.29.) We learn from Acts 22:3 that he was the preceptor of Paul. He is generally identified with the very celebrated Jewish doctor Gamaliel, grandson of Hillel, and who is referred to as authority in the Jewish Mishna.” [strong's Concordance; Gamaliel [see also Thayer's Lexicon]] - http://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=G1059&t=KJV

 

 

Quick Source:

 

Gamaliel the Elder (English pronunciation: /ɡəˈmeɪljəl/),[1] or Rabban Gamaliel I (רבן גמליאל הזקן; Greek: Γαμαλιήλ ο Πρεσβύτερος), was a leading authority in the Sanhedrin in the mid 1st century CE. He was son of Simeon Ben Hillel, and grandson of the great Jewish teacher Hillel the Elder, and died twenty years before the destruction of the Second Temple in Jerusalem (70 CE). He fathered a son, whom he called Simeon, after his father,[2] and a daughter, whose daughter (i.e., Gamaliel's granddaughter) married a priest named Simon ben Nathanael.[3] The name Gamaliel is the Greek form of the Hebrew name meaning reward of God. …

… In the Talmud, Gamaliel is described as bearing the titles Nasi and Rabban (our master), as the president of the Great Sanhedrin in Jerusalem; although some dispute this, it is not doubted that he held a senior position in the highest court in Jerusalem.[2] Gamaliel holds a reputation in the Mishnah for being one of the greatest teachers in all the annals of Judaism:

"Since Rabban Gamaliel the Elder died, there has been no more reverence for the law, and purity and piety died out at the same time"[9] …

… Various pieces of classical rabbinic literature additionally mention that Gamaliel sent out three epistles, designed as notifications of new religious rulings, and which portray Gamaliel as the head of the Jewish body for religious-law.[15][16][17][18] …

[15] ^ Sanhedrin (Tosefta) 2:6
[16] ^ Sanhedrin 11b
[17] ^ Sanhedrin (Jerusalem Talmud only) 18d
[18] ^ Ma'aser Sheni (Jerusalem Talmud only) 56c ” [Wikipedia; Gamaliel] - http://en.wikipedia.org/wiki/Gamaliel

 

Jewish Encyclopedia:

 

“His Correspondence.

Son of Simon and grandson of Hillel: according to a tannaitic tradition (Shab.15a), he was their successor as nasi and first president of the Great Sanhedrin of Jerusalem. Although the reliability of this tradition, especially as regards the title of "nasi," has been justly disputed, it is nevertheless a fact beyond all doubt that in the second third of the first century Gamaliel (of whose father, Simon, nothing beyond his name is known) occupied a leading position in the highest court, the great council of Jerusalem, and that, as a member of that court, he received the cognomen "Ha-Zaḳen." Like his grandfather, Hillel, he was the originator of many legal ordinances with a view to the "tiḳḳun ha-'olam" (= "improvement of the world": Giṭ. iv. 1-3; comp. also Yeb. xvi. 7; R. H. ii. 5). Gamaliel appears as the head of the legal-religious body in the three epistles which he at one time dictated to the secretary Johanan (account of Judah b. 'Illai: Tosef., Sanh. ii. 6; Sanh. 11b; Yer. Sanh. 18d; Yer. Ma'as. Sh. 56c). Two of these letters went to the inhabitants of Galilee and of the Darom (southern Palestine), and had reference to the tithes; the third letter was written for the Jews of the Diaspora, and gave notice of an intercalary month which Gamaliel and his colleagues had decided upon. ...” [Jewish Encyclopedia Online: Gamaliel I] - http://www.jewishencyclopedia.com/articles/6494-gamaliel-i

 

 

See also the direct Jewish Source in the Babylonian Talmud [sanhedrin 11b] - http://halakhah.com/sanhedrin/sanhedrin_11.html#11a_22

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History - the Frame of Reference Part 4a. – Jesus, The Christ

 

Now that we have so many from history, let us now consider the center of all of which these people and events have surrounded.

 

JESUS CHRIST:

 

Tacitus [Quick Source]:


Publius (or Gaius) Cornelius Tacitus (AD 56 – AD 117) was a senator and a historian of the Roman Empire. The surviving portions of his two major works—the Annals and the Histories—examine the reigns of the Roman Emperors Tiberius, Claudius, Nero and those who reigned in the Year of the Four Emperors. These two works span the history of the Roman Empire from the death of Augustus in AD 14 to (presumably) the death of emperor Domitian in AD 96. … Tacitus is considered to be one of the greatest Roman historians.[1][2] He lived in what has been called the Silver Age of Latin literature, and as well as the brevity and compactness of his Latin prose, he is known for his penetrating insights into the psychology of power politics. … ” [Wikipedia; Tacitus] - http://en.wikipedia.org/wiki/Tacitus

 

 

Quick Source:

 

In his Annals, in book 15, chapter 44, written c. 116 AD, there is a passage which refers to Christ, to Pontius Pilate, and to a mass execution of the Christians after a six-day fire that burned much of Rome in July 64 AD by Nero.[30] … This narration has long attracted scholarly interest because it is a rare non-Christian reference to the origin of Christianity, the execution of Christ described in the Canonical gospels, and the persecution of Christians in 1st-century Rome. Almost all scholars consider these references to the Christians to be authentic.[32][33]” [Wikipedia; Tacitus; subsection “Tacitus on Christ”] - http://en.wikipedia.org/wiki/Tacitus#Tacitus_on_Christ

 

Tacitus; Annals [English]:

 

“Such indeed were the precautions of human wisdom. The next thing was to seek means of propitiating the gods, and recourse was had to the Sibylline books, by the direction of which prayers were offered to Vulcanus, Ceres, and Proserpina. Juno, too, was entreated by the matrons, first, in the Capitol, then on the nearest part of the coast, whence water was procured to sprinkle the fane and image of the goddess. And there were sacred banquets and nightly vigils celebrated by married women. But all human efforts, all the lavish gifts of the emperor, and the propitiations of the gods, did not banish the sinister belief that the conflagration was the result of an order. Consequently, to get rid of the report, Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abominations, called Christians by the populace. Christus, from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilatus, and a most mischievous superstition, thus checked for the moment, again broke out not only in Judæa, the first source of the evil, but even in Rome, where all things hideous and shameful from every part of the world find their centre and become popular. Accordingly, an arrest was first made of all who pleaded guilty; then, upon their information, an immense multitude was convicted, not so much of the crime of firing the city, as of hatred against mankind. Mockery of every sort was added to their deaths. Covered with the skins of beasts, they were torn by dogs and perished, or were nailed to crosses, or were doomed to the flames and burnt, to serve as a nightly illumination, when daylight had expired.

Nero offered his gardens for the spectacle, and was exhibiting a show in the circus, while he mingled with the people in the dress of a charioteer or stood aloft on a car. Hence, even for criminals who deserved extreme and exemplary punishment, there arose a feeling of compassion; for it was not, as it seemed, for the public good, but to glut one man's cruelty, that they were being destroyed.” [Cornelius Tacitus; Annals [Ab excessu divi Augusti (Annals)]; Book 15; Chapter 44 English] - http://www.perseus.tufts.edu/hopper/...201999.02.0078

 

Tacitus; Annals [Latin]:

 

“44. Et haec quidem humanis consiliis providebantur. mox petita [a] dis piacula aditique Sibyllae libri, ex quibus supplicatum Volcano et Cereri Proserpinaeque, ac propitiata Iuno per matronas, primum in Capitolio, deinde apud proximum mare, unde hausta aqua templum et simulacrum deae perspersum est; et sellisternia ac pervigilia celebravere feminae, quibus mariti erant. Sed non ope humana, non largitionibus principis aut deum placamentis decedebat infamia, quin iussum incendium crederetur. ergo abolendo rumori Nero subdidit reos et quaesitissimis poenis adfecit, quos per flagitia invisos vulgus Chrestianos appellabat. auctor nominis eius Christus Tibero imperitante per procuratorem Pontium Pilatum supplicio adfectus erat; repressaque in praesens exitiablilis superstitio rursum erumpebat, non modo per Iudaeam, originem eius mali, sed per urbem etiam, quo cuncta undique atrocia aut pudenda confluunt celebranturque. igitur primum correpti qui fatebantur, deinde indicio eorum multitudo ingens haud proinde in crimine incendii quam odio humani generis convicti sunt. et pereuntibus addita ludibria, ut ferarum tergis contecti laniatu canum interirent aut crucibus adfixi [aut flammandi atque], ubi defecisset dies, in usu[m] nocturni luminis urerentur. hortos suos ei spectaculo Nero obtulerat, et circense ludicrum edebat, habitu aurigae permixtus plebi vel curriculo insistens. unde quamquam adversus sontes et novissima exempla meritos miseratio oriebatur, tamquam non utilitate publica, sed in saevitiam unius absumerentur.[Cornelius Tacitus; Annals [Ab excessu divi Augusti (Annals)]] Book 15; Chapter 44 Latin] - http://www.sacred-texts.com/cla/tac/a15040.htm#a_15_044

 

 

Annals Book 15; Chapter 44 scan [the second Medicean manuscript] [see line 6, 2nd word [chrestianos] and line 7 1st word [christus]] - http://upload.wikimedia.org/wikipedi...s/1/1d/MII.png

 

 

Thus from this Secular Historical source we have:

[1.] Christians” were being persecuted and tortured by Nero, even nailed to crosses”, of which even arose a feeling of compassion” after a time from the citizens of Rome (Matthew 10:18; Mark 13:9 *a).

[2.] Christ”, was the name for which they [Christians] are so named (Acts 11:26, 26:28; 1 Peter 4:16 *.

[3.] This Christ suffered the extreme penalty” [crucifixion] (Matthew 27:26; Mark 15:15; Luke 24:20; John 19:16; 1 Corinthians 2:8; etc *c).

[4.] This Christ died at the hands” of Pontius Pilate” (John 19:15 *d).

[5.] This Christ was put to death during the reign of Tiberius” Caesar (Luke 3:1-2 *e).

[6.] These Christians, were said to be following a superstition” (Acts 25:19 *f) [religious belief] by the Romans.

[7.] These Christians had to first bechecked” in Judaea, being according to the Romans, the first source of the evil” (Matthew 2:1; Acts 1:8, 8:1; etc. *g).

[8.] These Christians were then also found to spring up even in Rome” itself, after it was found originating from Judaea (Acts 19:21, 23:11; Romans 1:7,15; etc. *h).

 

Prophecy foretold these things:


Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24

Know therefore and understand, [that] from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince [shall be] seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25

And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof [shall be] with a flood, and unto the end of the war desolations are determined. Daniel 9:26

And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make [it] desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27

 

 

... but more upon those exact and specific points later, for the counting of the time began in 457 BC, from the decree given in the 7th Year of Artaxerxes I [Longimanus] in Ezra 7.

According to scripture [isaiah, Jeremiah, Daniel 2,7-12, Revelation, etc], after the overturning of the Four major empires, the Kingdoms of Babylonia to Medo-Persia, of Medo-Persia to Greece, and of Greece to Rome, we see it even foretold in Ezekiel:


I will overturn, overturn, overturn, it: and it shall be no [more], until he come whose right it is; and I will give it [him]. Ezekiel 21:27

 

We may come back to these later...

According to secular history, Christ [Jesus] lived, in the very era in which scripture declares he did and so died in the time and manner by which they give.

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History - the Frame of Reference Part 4b. – Jesus, The Christ

 

Suetonius [Quick Source]:


Gaius Suetonius Tranquillus, commonly known as Suetonius (ca. 69/75 – after 130), was a Roman historian belonging to the equestrian order in the early Imperial era.

His most important surviving work is a set of biographies of twelve successive Roman rulers, from Julius Caesar to Domitian, entitled De Vita Caesarum. He recorded the earliest accounts of Julius Caesar's epileptic seizures. Other works by Suetonius concern the daily life of Rome, politics, oratory, and the lives of famous writers, including poets, historians, and grammarians. A few of these books have partially survived, but many have been lost. …

… In CE 64, a great fire broke out in Rome, destroying portions of the city and economically devastating the Roman population. Suetonius cast blame on the Emperor Nero himself as the arsonist,[5] claiming he played the lyre and sang the Sack of Ilium during the fires. Tacitus says that Nero attempted to shift the blame to the Chrestiani, usually taken to mean "Christians", setting off the earliest documented Imperial persecution of what was regarded by the Romans at the time as still a Jewish sect and as a superstitio ("superstition," or illegitimate form of religious belief).[6] While Suetonius makes no connection to the Christians in his account of the Great Fire, he mentions Chrestus[7] elsewhere as an example of Nero's harshness, saying that punishments were inflicted on them.[8] In his Life of Claudius, Suetonius says that Jews instigated by Chrestus were expelled from the city for causing disturbances.[9] Suetonius' mentions of Chrestus and Christiani, taken with that of Tacitus, is an important piece of evidence in scholarly discussions of the historicity of Jesus.[10]” [Wikipedia; Seutonius] - http://en.wikipedia.org/wiki/Seutonius

 

 

Suetonius, The Lives Of The Caesars, Life Of Claudius [English]:


“25 He rearranged the military career of the knights, assigning a division of cavalry after a cohort, and next the tribunate of a legion. He also instituted a series of military positions and a kind of fictitious service, which is called "supernumerary" and could be performed in absentia and in name only. He even had the Fathers pass a decree forbidding soldiers to enter the houses of senators to pay their respects. He confiscated p51the property of those freedmen who passed as Roman knights, and reduced to slavery again such as were ungrateful and a cause of complaint to their patrons, declaring to their advocates that he would not entertain a suit against their own freedmen.71 2 When certain men were exposing their sick and worn out slaves on the Island of Aesculapius72 because of the trouble of treating them, Claudius decreed that all such slaves were free, and that if they recovered, they should not return to the control of their master; but if anyone preferred to kill such a slave rather than to abandon him, he was liable to the charge of murder. He provided by an edict that travellers should not pass through the towns of Italy except on foot, or in a chair or litter. He stationed a cohort at Puteoli and one at Ostia, to guard against the danger of fires.

3 He forbade men of foreign birth to use the Roman names so far as those of the clans73 were concerned. Those who usurped the privileges of Roman citizenship he executed in the Esquiline field.74 He restored to the senate the provinces of Achaia and Macedonia, which Tiberius had taken into his own charge. He deprived the Lycians of their independence because of deadly intestine feuds, and restored theirs to the Rhodians, since they had given up their former faults. He allowed the people of Ilium perpetual exemption from tribute, on the ground that they were the founders of the Roman race, reading an ancient letter of the senate and people of p53Rome written in Greek to king Seleucus, in which they promised him their friendship and alliance only on condition that he should keep their kinsfolk of Ilium free from every burden. 4 Since the Jews constantly made disturbances at the instigation of Chrestus,75 he expelled them from Rome. He allowed the envoys of the Germans to sit in the orchestra, led by their naïve self-confidence; for when they had been taken to the seats occupied by the common people and saw the Parthian and Armenian envoys sitting with the senate, they moved of their own accord to the same part of the theatre, protesting that their merits and rank were no whit inferior. 5 He utterly abolished the cruel and inhuman religion of the Druids among the Gauls, which under Augustus had merely been prohibited to Roman citizens; on the other hand he even attempted to transfer the Eleusinian rites from Attica to Rome, and had the temple of Venus Erycina in Sicily, which had fallen to ruin through age, restored at the expense of the treasury of the Roman people. He struck his treaties with foreign princes in the Forum, sacrificing a pig76 and reciting the ancient formula of the fetial priests.77 But these and other acts, and in fact almost the whole conduct of his reign, were dictated not so much by his own judgment as that of his wives and freedmen, since he nearly always acted in accordance with their interests and desires.” [Gaius Suetonius Tranquillus; The Lives Of The Caesars; Life of Claudius [De Vita Claudii]; Section 25.4 English] - http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Suetonius/12Caesars/Claudius*.html

 

 

Suetonius, The Lives Of The Caesars, Life Of Claudius [Latin]:

 

“25 Equestris militias ita ordinavit, ut post cohortem alam, post alam tribunatum legionis daret; stipendiaque instituit et imaginariae militiae genus, quod vocatur "supra numerum," quo absentes et titulo tenus fungerentur. Milites domus senatorias salutandi causa ingredi etiam patrum decreto prohibuit. Libertinos, qui se pro equitibus R. p50 agerent, publicavit, ingratos et de quibus patroni quererentur revocavit in servitutem advocatisque eorum negavit se adversus libertos ipsorum ius dicturum. 2 Cum quidam aegra et adfecta mancipia in insulam Aesculapi taedio medendi exponerent, omnes qui exponerentur liberos esse sanxit, nec redire in dicionem domini, si convaluissent; quod si quis necare quem mallet quam exponere, caedis crimine teneri. Viatores ne per Italiae oppida nisi aut pedibus aut sella aut lectica transirent, monuit edicto. Puteolis et Ostiae singulas cohortes ad arcendos incendiorum casus collocavit.

3 Peregrinae condicionis homines vetuit usurpare Romana nomina dum taxat gentilicia. Civitatem R. usurpantes in campo Esquilino37 securi percussit. Provincias Achaiam et Macedoniam, quas Tiberius ad curam suam transtulerat, senatui reddidit. Luciis ob exitiabiles inter se discordias libertatem ademit, Rhodiis ob paenitentiam veterum delictorum reddidit. Iliensibus quasi Romanae gentis auctoribus tributa in perpetuum remisit recitata vetere epistula Graeca p52senatus populique R. Seleuco regi amicitiam et societatem ita demum pollicentis, si consanguineos suos Ilienses ab omni onere immunes praestitisset. 4 Iudaeos impulsore Chresto assidue tumultuantisº Roma expulit. Germanorum legatis in orchestra sedere permisit, simplicitate eorum et fiducia commotus, quod in popularia deducti, cum animadvertissent Parthos et Armenios sedentis in senatu, ad eadem loca sponte transierant, nihilo deteriorem virtutem aut condicionem suam praedicantes. 5 Druidarum38 religionem apud Gallios dirae immanitatis et tantum civibus sub Augusto interdictam penitus abolevit; contra sacra Eleusinia etiam transferre ex Attica Romam conatus est, templumque in Sicilia Veneris Erycinae vetustate conlapsum ut ex aerario pop. R. reficeretur, auctor fuit. Cum regibus foedus in Foro icit39 porca caesa ac vetere fetialium praefatione adhibita. Sed et haec et cetera totumque adeo ex parte magna principatum non tam suo quam uxorum libertorumque arbitrio administravit, talis ubique plerumque, qualem esse eum aut expediret illis aut liberet.” [Gaius Suetonius Tranquillus; The Lives Of The Caesars; Life of Claudius [De Vita Claudii]; Section 25.4 Latin] - http://penelope.uchicago.edu/Thayer/L/Roman/Texts/Suetonius/12Caesars/Claudius*.html#25

 

The Lives Of The Caesars; Life Of Claudius [De Vita Claudii]; Liber V [book 5]; Divus Claudius; page 94, Lines 8-9; “4 Iudaeos impulsore Chresto assidue tumultuantisº Roma expulit.”] - http://ia600406.us.archive.org/27/items/cu31924064186822/cu31924064186822.pdf

 

 

Suetonius, The Lives Of The Caesars, Life Of Nero [English]:


“16 He devised a new form for the buildings of the city and in front of the houses and apartments he erected porches, from the flat roofs of which fires could be fought;44 and these he put up at his own cost. He had also planned to extend the walls as far as Ostia and to bring the sea from there to Rome by a canal.

2 During his reign many abuses were severely punished and put down, and no fewer new laws were made: a limit was set to expenditures; the public banquets were confined to a distribution of food; the sale of any kind of cooked viands in the taverns was forbidden, with the exception of pulse and vegetables, whereas before every sort of dainty was exposed for sale.45 Punishment was inflicted on the Christians, a class of men given to a new and mischievous superstition. He put an end to the diversions of the chariot drivers, who from immunity of long standing claimed the right of ranging at large and amusing themselves by cheating and robbing the people. The pantomimic actors and their partisans were banished from the city.46” [Gaius Suetonius Tranquillus; The Lives Of The Caesars; Life of Nero [De Vita Neronis] Section 16.2 English] - http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Suetonius/12Caesars/Nero*.html

 

Suetonius, The Lives Of The Caesars, Life Of Nero [Latin]:

 

“16 Formam aedificiorum urbis novam excogitavit et ut ante insulas ac domos porticus essent, de quarum13 solariis incendia arcerentur; easque sumptu suo exstruxit. Destinarat etiam Ostia tenus moenia promovere atque inde fossa mare veteri urbi inducere.

2 Multa sub eo et animadversa severe et coercita nec minus instituta: adhibitus sumptibus modus; publicae cenae ad sportulas redactae; interdictum ne quid in popinis cocti praeter legumina aut holera veniret, cum antea nullum non obsonii genus proponeretur; afflicti suppliciis Christiani, genus hominum superstitionis novae ac maleficae; vetiti quadrigariorum lusus, quibus inveterata licentia passim vagantibus fallere ac furari per iocum ius erat; pantomimorum factiones cum ipsis simul relegatae.” [Gaius Suetonius Tranquillus; The Lives Of The Caesars; Life of Nero [De Vita Neronis] Section 16.2 Latin] - http://penelope.uchicago.edu/Thayer/L/Roman/Texts/Suetonius/12Caesars/Nero*.html#16

 

 

The Lives Of The Caesars; Life Of Nero [De Vita Neronis]; Liber VI [book 6]; Nero; page 115, Lines 6-7; “afflicti suppliciis Christiani, genus hominum superstitionis novae ac maleficae;”] - http://ia600406.us.archive.org/27/items/cu31924064186822/cu31924064186822.pdf

 

Thus, again, from this Secular Historical source we have:

[1.]Jews” ['Christians'; 'seen' as a 'sect' "spoken against" thereof [Acts 24:5, 28:22 *a]] were constantly” causing disturbances” in Rome”.

[2.] These disturbances, according to the Romans, were at the instigation” of Chrestus” [Christ] [Matthew 28:19-20; Mark 16:15,20; Luke 24:44-49; Acts 1:8 *b].

[3.] These Jews” were then expelled” from Rome” [Acts 18:2 *c] by Claudius Caesar's command.

[4.] The open use of the designation Christians” [Acts 11:26, 26:28 *d] in Rome is now noted in the reign of Nero Caesar.

[5.] Punishment was inflicted upon the Christians” by the Romans [1 Peter 4:16 *e].

[6.] These Christians” are called a class of men” given to a new … superstition” [religion] [Acts 17:18-34; Romans 1:15 *f].

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History - the Frame of Reference Part 4c. – Jesus, The Christ

 

Pliny The Younger [Quick Source]:


Gaius Plinius Caecilius Secundus, born Gaius Caecilius or Gaius Caecilius Cilo (61 AD – ca. 112 AD), better known as Pliny the Younger, was a lawyer, author, and magistrate of Ancient Rome. Pliny's uncle, Pliny the Elder, helped raise and educate him. They were both witnesses to the eruption of Vesuvius on 24 August 79 AD.

Pliny is known for his hundreds of surviving letters, which are an invaluable historical source for the time period.
Many are addressed to reigning emperors or to notables such as the historian, Tacitus. Pliny himself was a notable figure, serving as an imperial magistrate under Trajan (reigned AD 98–117).[1] Pliny was considered an honest and moderate man, consistent in his pursuit of suspected Christian members according to Roman law, and rose through a series of Imperial civil and military offices, the cursus honorum (see below). He was a friend of the historian Tacitus and employed the biographer Suetonius in his staff. ...” [Wikipedia; Pliny The Younger] - http://en.wikipedia.org/wiki/Pliny_the_younger

 

 

Pliny The Younger [English] [read all, no highlighting necessary]:


“C. Pliny to Emperor Trajan

It is customary for me, sir, to refer to you in all matters wherein I have a doubt. Who truly is better able to rule my hesitancy, or to instruct my ignorance? I was never present at examinations of Christians, therefore I do not know what is customarily punished, nor to what extent, nor how far to take the investigation. I was quite undecided; should there be any consideration given to age; are those who are however delicate no different from the stronger? Should penitence obtain pardon; or, as has been the case particularly with Christians, to desist makes no difference? Should the name itself be punished (even if crimes are absent), or the crimes that go with the name?

Meanwhile, this is the method I have followed with those who were brought before me as Christians. I asked them directly if they were Christians. The ones who answered affirmatively I questioned again with a warning, and yet a third time: those who persisted I ordered led [away]. For I have no doubt, whatever else they confessed to, certainly [this] pertinacity and inflexible obstinacy ought to be punished. There were others alike of madness, whom I noted down to be sent to the City, because they were Roman citizens. Soon in consequence of this policy itself, as it was made standard, many kinds of criminal charges occurred and spread themselves abroad. A pamphlet was published anonymously, containing the names of many.

Those who denied that they were or ever had been Christians, when they swore before me, called on the gods and offered incense and wine to your image (which I had ordered brought in for this [purpose], along with images of the gods), and also cursed Christ (which, it is said, it is impossible to force those who are real Christians to do) I thought worthy to be acquitted. Others named by an informer, said they had been Christians, but now denied [it]; certainly they had been, but had lapsed, some three years ago, some more; and more than one [lit. not nobody] over twenty years ago. These all worshiped both your image and the images of the gods and cursed Christ.

They stated that the sum of their guilt or error amounted to this, that they used to gather on a stated day before dawn and sing to Christ as if he were a god, and that they took an oath not to involve themselves in villainy, but rather to commit no theft, no fraud, no adultery; not to break faith, nor to deny money placed with them in trust. Once these things were done, it was their custom to part and return later to eat a meal together, innocently, although they stopped this after my edict, in which I, following your mandate, forbade all secret societies.

All the more I believed it necessary to find out what was the truth from two servant maids, which were called deaconesses, by means of torture. Nothing more did I find than a disgusting, fanatical superstition.

Therefore I stopped the examination, and hastened to consult you. For it appears to me a proper matter for counsel, most greatly on account of the number of people endangered. For many of all ages, all classes, and both sexes already are brought into danger, and shall be [in future]. And not only the cities; the contagion of this superstition is spread throughout the villages and the countryside; but it appears to me possible to stop it and put it right. Certainly the temples which were once deserted are beginning to be crowded, and the long interrupted sacred rites are being revived, while food from the sacrifices is selling, for which up to now a buyer was hardly to be found. From which it may easily be supposed, that what disturbs men can be mended, if a place is allowed for repentance.” [Pliny The Younger; Epistulae, Volume X, Number 96 [English]] - http://www.tyrannus.com/pliny_let.html

 

 

Pliny The Younger [Latin]:

 

“C. Plinius Traiano Imperatori

Sollemne est mihi, domine, omnia, de quibus dubito, ad te referre. Quis enim potest melius vel cunctationem meum regere vel ignorantiam instruere? Cognitionibus de Christianis interfui numquam: ideo nescio quid et quatenus aut puniri soleat aut quaeri. Nec mediocriter haesitavi, sitne aliquod discrimen aetatum, an quamlibet teneri nihil a robustioribus differant; detur paenitentiae venia, an ei, qui omnino Christianibus fuit, desisse non prosit; nomen ipsum, si flagitiis careat, an flagitia cohaerentia nomini puniantur.

Interim in iis, qui ad me tamquam Christiani deferebantur, hunc sum secutus modum. Interrogavi ipsos, an essent Christiani. Confitentes iterum ac tertio interrogavi supplicium minatus: perseverantes duci iussi. Neque enim dubitabam, qualecumque esset quod faterentur, pertinaciam certe et inflexibilem obstinationem debere puniri. Fuerunt alii similis amentiae, quos quia cives Romani erant, adnotavi in urbem remittendos. Mox ipso tractatu, ut fieri solet, diffundente se crimine, plures species inciderunt. Propositus est libellus sine auctore multorum nomina continens.

Qui negabant esse se Christianos aut fuisse, cum praeeunte me deos appellarent et imagini tuae, quam propter hoc iusseram cum simulacris numinum adferri, ture ac vino supplicarent, praeterea male dicerent Christo, quorum nihil posse cogi dicuntur, qui sunt re vera Christiani, dimittendos esse putavi. Alii ab indice nominati esse se Christianos dixerunt et mox negaverunt; fuisse quidem, sed desisse, quidem ante triennium, quidam ante plures annos; non nemo etiam ante viginti. Hi quoque omnes et imaginem tuam deorumque simulacra venerati sunt et Christo maledixerunt.

Adfirmabant autem hanc fuisse summam vel culpae suae vel erroris, quod essent soliti stato die ante lucem convenire carmenque Christo quasi deo dicere secum invicem seque sacramento non in scelus aliquod obstringere, sed ne furta, ne latrocinia, ne adulteria committerent, ne fidem fallerent, ne depositum appellati abnegarent; quibus peractis, morem sibi discedendi fuisse rursusque coeundi ad capiendum cibum, promiscuum tamen et innoxium; quod ipsum facere desisse post edictum meum, quo secundum mandata tua hetaerias esse vetueram.

Quo magis necessarium credidi ex duabus ancillis, quae ministrae dicebantur, quid esset veri, et per tormenta quaerere. Nihil aliud inveni quam superstitionem pravam, immodicam.

Ideo dilata cognitione, ad consulendum te decucurri. Visa est enim mihi res digna consultatione, maxime propter periclitantium numerum. Multi enim omnis aetatis, omnis ordinis, utriusque sexus etiam vocantur in periculum et vocabuntur. Neque civitates tantum, sed vicos etiam atque agros superstitionis istius contagio pervagata est; quae videtur sisti et corrigi posse. Certe satis constat prope iam desolata templa coepisse celebrari, et sacra sollemnia diu intermissa repeti pastumque venire victimarum, cuius adhuc rarissimus emptor inveniebatur. Ex quo facile est opinari, qui turba hominum emendari possit, si sit paenitentiae locus.” [Pliny The Younger; Epistulae, Volume X, Number 96 [Latin]] - http://www.tyrannus.com/pliny_let.html

 

Pliny The Younger [English]:


“You have adopted the proper course, my dear Pliny, in dealing with the Christians who have been brought before you. No general or definite ruling can be laid down. They are not to be hunted out, but if brought before you and convicted of they must be punished. Those, however, who deny their Christianity and prove their denial by praying to our gods, may wipe out past suspicions, and secure a free pardon by their recantation. Anonymous accusations of all sorts are are inadmissible. They are contrary to the spirit of our time.” [Pliny The Younger; Epistulae, Volume X, Number 97; page 216-217 [English]; C. Plinii Caecilii Secundi Epistulae ad Traianum imperatorem cum eiusdem …; for total sections 96-97 [XCVI – XCVII] in Latin and English; see pages 211-217] - http://books.google.com/books?id=KSMBAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false

 

Pliny The Younger [Latin]:

 

“TRAIANUS PLINIO S.

1 Actum quem debuisti, mi Secunde,
in excutiendis causis eorum, qui Christiani ad te delati fuerant, secutus es. Neque enim in universum aliquid, quod quasi certam formam habeat, constitui potest. 2 Conquirendi non sunt; si deferantur et arguantur, puniendi sunt, ita tamen ut, qui negaverit se Christianum esse idque re ipsa manifestum fecerit, id est supplicando dis nostris, quaMVis suspectus in praeteritum, veniam ex paenitentia impetret. Sine auctore vero propositi libelli <in> nullo crimine locum habere debent. Nam et pessimi exempli nec nostri saeculi est.” [Pliny The Younger; Epistulae, Volume X, Number 97 [Latin]] - http://www.thelatinlibrary.com/pliny.ep10.html

 

 

Thus, we see yet for a third time, from this Secular Historical source, that we have:

[1.] Christians”, of all age(s)”, men, women and children, were being examined” and subjected to interrogation, even by means of torture”, by the Romans for their particular practices and faith.

[2.] We see Christianity [thus theChristians”] spreading outward further from the area of origin in Jerusalem, just as was given in the scriptures. We see that some were even Roman citizens” themselves; like unto Paul (Acts 22:25-29 *a). They, who refused to renounce and curse” “Christ”, or to call on the gods” [Roman pantheon, “our gods”; etc] or to offer incense and wine to” Caesars image” when turned in and interrogated were then led (away)” and if they were also a Roman citizen were sent to the City” [Rome] for destruction.

[3.] We see that the Romans, including Pliny the Younger, called this Christianity, a disgusting, fanatical superstition”, and a madness” that was spreading even among the Roman citizenry; because it was putting to an end of their own Roman worship practices and licentiousness (Acts 14:15; Romans 1:15 * b.

[4.] We see evidence that the greater Roman government feared the Christians, for it was obvious to Pliny [the Younger] of the effect such superstition” [as he so designated Christianity] was having upon the whole populace of the Roman empire, and so says, ... the number of people endangered. For many of all ages, all classes, and both sexes already are brought into danger, and shall be [in future]. And not only the cities; the contagion of this superstition is spread throughout the villages and the countryside...”. It was all too clear [to Pliny the Younger] that there was direct correlation and evidence that Christianity was greatly and adversely affecting their [Roman] pagan worship and daily lifestyles, etc, for he states that once he had began to put his Roman 'foot down' and enforce laws against their societies”, and by force make them to cease, as he says that it might be ... possible to stop it and put it right...”, and by so doing, it would bring back all of the pagan worship in their various temples and rites and sacrifices to their gods”. So, he even notes this correlation, that once he had indeed begun to have Christians tortured”, etc that the Roman ... temples which were once deserted are beginning to be crowded, and the long interrupted sacred rites are being revived, while food from the sacrifices is selling, for which up to now a buyer was hardly to be found. ...”

[5.] We see evidence that these true Christians worshiped Christ” as a god” and would not worship others, nor of the image” of Caesar, even in the face of torture” and death. This is also verified in the scripture (Luke 24:52; John1:1-18; etc *c).

[6.] We see that written reports were being sent back to the Caesar [in this instance - Trajan] about these matters, and it was asked whether merely the name” [Christian], ought to be punished” [ie simply being Christian], whether there were accusers, charges, or any findings of wrongdoing or not. And yet we see that they [who would not renounce Christ; whom all, who being cognizant of the immediate historical facts, understood to be a real person that existed] in the meanwhile” before the Caesar replied, were being punished” and led (away)” for their pertinacity and inflexible obstinacy” in adherence and unwillingness to renounce and curse” “Christ”.

[7.] Many people were examined, and we see at least three types of people. The true Christian, the non-Christian, and the Christian in name only, who either had fallen away at some point, or who once persecuted, turned back, or reneged, etc. When it was made known of these things, accusations and many criminal charges occurred and spread themselves abroad”, that even A pamphlet was published anonymously, containing the names of many.” Also it is said, that others were turned in by others, Others named by an informer...” This, Christ Jesus said would happen (Matthew 24:9-10; Mark 13:11-12 *d). Christianity was easily the scapegoat for the problems of Rome, for the populace and their enemies [even go so far as naming someone as a Christian, in the hopes of possibly eliminating an enemy!], even as they had been in the days of the Nero Caesar. We notice that Pliny remarks of that which was rumored to be known of the True Christian which differentiated them from those who were not, ...when they swore before me, called on the gods and offered incense and wine to your image (which I had ordered brought in for this [purpose], along with images of the gods), and also cursed Christ (which, it is said, it is impossible to force those who are real Christians to do) I thought worthy to be acquitted. Others named by an informer, said they had been Christians, but now denied [it]; certainly they had been, but had lapsed, some three years ago, some more; and more than one [lit. not nobody] over twenty years ago. These all worshiped both your image and the images of the gods and cursed Christ.”

[8.] Pliny [the Younger] even gives specific details as to what these Christians believed and practiced, and we can know the information gathered was most accurate of the true Christians, for it was gained under intense scrutiny [torture”], in that they were known to ...sing to Christ as if he were a god, and that they took an oath not to involve themselves in villainy, but rather to commit no theft, no fraud, no adultery; not to break faith, nor to deny money placed with them in trust. Once these things were done, it was their custom to part and return later to eat a meal together, innocently...”, and we can see evidence of this directly from the scriptures (Acts 2:46, 5:42, 10:22,32, 16:25, 20:20; Romans 13:9, etc *e).

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What integrity? He originally said he was here to discuss and study together but he's long since proven he's only here to push his agenda and ignore everything else.

While his postings are not like others I know of who were banned, I can't say whether he's been here before or not, but his agenda is clear and it's not edifying and not good for this board at all.


Well, that is my point precisely.

He has proven by his actions, his purpose, and his method, as well as his misuse and abuse of Scripture that he has no real integrity.

I want to find out if his lack of integrity extends to this matter of personal integrity.

He continues to refuse to answer any simple direct questions, and I can only come yo the conclusion that his personal integrity is sorely lacking as well.
He refuses to answer, so his silence gives that answer.
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