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I believe you are correct in this... I am also becoming of the persuasion that they also interchanged the term "church" and "synagogue" when translating the work depending on whether it was to be used negatively or not.. revealing their anti-sematic attitude in their choices of words..I can at least provide an outside Academic source quote..
"The term "Christian" and "Christianity" did not occur in the bible in the original language in which it was written, which was Hebrew/Aramaic. Ignatius of Antioch was the first to use this word, the first to refer to followers of the Messiah as Christians, which was later inserted in the bible in place of references to "Nazarenes", "sect of the Nazarenes", or "the way [of the Nazarenes]" when redactors translated the New Testament from Hebrew to Greek and later, to Latin."
From Was the Apostle Paul a Christian?
Here is another independant source...
"Felix referred to Shaul as part of the Way, the Way of the Nazarenes, he did not call him a Christian because this term never appeared in the bible until after the redactors translated the bible from the Hebrew language to the Greek language. They inserted Christian in the book under the guidance of Ignatius, who was one of the first ones to use the term. "
From MoreiYah.com » Bible Studies
Yonah,
I have Tacitus work on my shelf... First off, He wrote the Annals in the 2nd Century in the year 116 A.D around the time Ignatius had already used the term Christian.. Ignatius died in 117 A.D.
Secondly, Tactius uses the word Chrestian instead of Christian in the work which he stated was used by the populace which were not the believers but surrounding pagans.. "Quote: Consequently, to get rid of the report, Nero fastened the guilt and inflicted the most exquisite punishments on a class hated for their disgraceful acts, called Chrestians by the populace"
Thirdly, I have already proven by Concordance what the Greek words mean and that they are not interchangeable...
Fourthly, I mentioned the Aramaic manuscripts.. Why? Because I am not a Greek Primacist... I happen to believe that the NT was written in Aramaic which is called Aramaic Primacy... The oldest Aramaic uses Nazarene.. I only quoted the Greek to prove that the earliest Greek manuscripts did not say Christian either...
Visionary; thank you again for the labor of love, when the Holy Spirit came into me I knew I was of the Way.
Like the evidence of a Hebrew Matthew, all remnants of this or any Hebrew scripts of the Way have been scourged from the face of the earth. So only by the Holy Spirit
"But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and bring to your remembrance all that I have said to you."
Thanks to all the other contributers.
Shalom u'vrechot
many thanks to you Lulavlulav said:Although Claudius treated Jews, especially those in Asia and Egypt, comparatively well at first, around 49 AD he banished them all from Rome, as stated in the Scripture references in the opening paragraph. Christians were included in the expulsion since they were viewed as merely a Jewish sect.
This goes to verify that Christians were still thought of as a mere Jewish sect even if they were gentiles and in Rome... no less..
It was from 'The Jew and Gentile in the Ancient world' You can read some of it here
These are also by Louis Feldman:
A book titled 'Jewish life and thought among Greeks and Romans' here
'Judaism and Hellenism reconsidered' also speaks of the Jewish expulsion, here
Jesus outside the New Testament here
Thank you.. this is excellent.Visionary,
I just found an excerpt that may be helpful on pg 5 of 13 under IV he picks up with a reference to Aquila and Priscilla leaving Rome. Hope this helps; I have not had time to dive in to it yet.
http://www.holyfear.net/pdf/bruce/claudius_bruce.pdf
The Ebionites
They existed just outside of Judea, in Galilee and present-day Syria and Jordan (the Decapolis, Gaulanitis, Perea, and Nabatea, and nearby regions). The exact origin of the Ebionites is debated, but those who held views characteristic of the Ebionites existed in the first century. The Ebionites originated no later than the second century (when they are mentioned by Ireneaus) and continued to exist at least down through the late fourth century (when Epiphanius describes conversations he had with them), and probably continued into the fifth century and perhaps beyond. There are no known modern groups which are direct lineal descendants of the ancient Ebionites.
Who Were the Ebionites?
The Ebionites (from Hebrew ebionim, "the poor") were a sect of early followers of Jesus. They were one of several "Jewish Christian" groups, early followers of Jesus who considered themselves Jews.
They thought of themselves as the true followers of Jesus, but were described as heretics by many early orthodox Christian writers. Some modern writers and groups, including a number of scholars, argue that the Ebionites represented the views of Jesus and of early Christianity better than other early Christian groups.
Sources
There are two chief sources for our knowledge of the literature and ideas of the Ebionites:
1. Descriptions of the Ebionites and brief quotations from their writings by the church fathers, most importantly Irenaeus, Hippolytus, and Epiphanius of Salamis, all of whom considered the Ebionites to be heretics. The lengthiest and most complete of these comes from Epiphanius, who wrote his Panarion in the fourth century, describing and denouncing 80 heretical sects, among them the Ebionites (Panarion 30) and various other "Jewish Christian" and allied groups (Panarion 18, 19, 29, 53).
2. The pseudo-Clementine literature, especially the Recognitions of Clement and The Clementine Homilies, two third-century Christian works, are regarded by general scholarly consensus as largely or entirely Jewish-Christian and specifically Ebionite in origin. This can be found in volume 8 of the Ante-Nicene Fathers.
History of the Ebionites
The Ebionites were a group in the early Christian church which was "Jewish Christian" in orientation, claiming to be the descendants of the original church, observing the Jewish law as they interpreted it but also following Jesus. All of the sources specifically mentioned above agree that the Ebionites denied the divinity of Jesus and accepted the Jewish law. There is general agreement also that they believed in one God, the creator, thus rejecting the views of Marcion; and further that they rejected Paul.
According to Epiphanius, they rejected orthodox Christian beliefs about the divinity of Jesus, were vegetarians, opposed animal sacrifice, and rejected certain texts in the Jewish scriptures (most especially, those pertaining to animal sacrifice). They were loyal to the Mosaic law, but had an idiosyncratic view of that law. They called themselves Ebionites (based on ebionim, "the poor") because, they said, at the time of the apostles they gave all their possessions to the early church (Acts 4:32-35). The Ebionites claimed to have the biological relatives of Jesus among their own number, described by ancient writers as the "desposynoi" ("those who belong to the master").
Epiphanius describes a group which holds views remarkably similar to those in the Recognitions and Homilies. They accepted Jesus as the "true prophet," believe that Christ was in Adam, in the virtue of poverty, reject animal sacrifices, reject the false texts in the (Old Testament) scripture, are vegetarians, and practice daily baptism. Epiphanius says that the "false texts" that the Ebionites reject have to do with commands to offer animal sacrifice; the Homilies go on to describe a number of other passages considered unworthy of God, such as those the Ebionites considered to be questioning Gods omnipotence, knowledge, love, peaceful nature, and righteousness. Epiphanius quotes their gospel as ascribing the words to Jesus, "I have come to destroy the sacrifices" (Panarion 30.16.5), and as ascribing to Jesus rejection of the Passover meat (Panarion 30.22.4), analogous to numerous passages found in the Recognitions and Homilies (e.g. Recognitions 1.36, 1.54, Homilies 3.45, 7.4, 7.8).
They existed just outside of Judea, in Galilee and present-day Syria and Jordan (the Decapolis, Gaulanitis, Perea, and Nabatea, and nearby regions). The exact origin of the Ebionites is debated, but those who held views characteristic of the Ebionites existed in the first century. The Ebionites originated no later than the second century (when they are mentioned by Ireneaus) and continued to exist at least down through the late fourth century (when Epiphanius describes conversations he had with them), and probably continued into the fifth century and perhaps beyond. There are no known modern groups which are direct lineal descendants of the ancient Ebionites.
Writings of the Ebionites
No independent writings of the Ebionites are known to have survived to the present day. We know of such writings only because the church fathers refer to them and occasionally quote from them. Epiphanius describes a gospel of the Ebionites, an Ebionite "acts of the apostles," the "travels of Peter," and "the Ascents of James." Other church fathers, such as Jerome, sometimes quote from one or another of the gospels attributed to the Ebionites.
A number of other groups are described by ancient writers or modern scholars as "Jewish Christian." Among these are the Nazoraeans (the spelling is uncertain), Cerinthians, Symmachians (followers of the Ebionite scribe Symmachus), Elkasaites (the spelling is uncertain), Sampsaeans, and Ossaeans. Much less is known about these other groups than about the Ebionites. The relationship of these other groups to each other, whether they existed independently of each other, and what their views are, is debated by modern scholars and ancient writers. Epiphanius clearly distinguishes between "Ebionites" and the "Nazoraeans," but Jerome evidently believes (Letter 112) that they are both the same group.
It is generally agreed that the Cerinthians were not "Jewish Christian" at all, but only mistakenly described as "Jewish Christian" by the church fathers, and that the Elkasaites, the Sampsaeans, and Ossaeans the latter two groups mentioned only by Epiphanius in ancient writings are different names, as Epiphanius says, for the same group.
Anicetus could not persuade Polycarp to forgo the [Quartodeciman] observance inasmuch as these things had been always observed by John the disciple of the Lord, and by other apostles with whom he had been conversant; nor did Polycarp persuade Anicetus to keep it: Anicetus said that he must hold to the way of the elders before him.
seems to be..Referring to Viz's post #155, I am wondering if Polycarp and his religious community remained Shabbat/Saturday Sabbath keeping as well. Any information on this and/or thoughts?
Off to Shul now. Dopo(later).
Pace.
seems to be..
http://www.yahweh.org/publications/fsdy/fs32AppG.pdf
Because the Smyrnaean letter known as the Martyrdom of Polycarp states that Polycarp was taken on the day of the Sabbath and killed on the Great Sabbath, some believe that this is evidence that the Smyrnaeans under Polycarp observed the seventh day Sabbath.
This book may shed some light ..
Polycarp Summary | BookRags.com
The Smyrnaeans Christians kept the Sabbath while Rome was adding Sunday...
http://smyrnaeanchurch.org/AboutUs/History.dsp
Yahweh indeed said to remember the Sabbath, to keep it holy, so it is holy. Anyway, whatever anyone does. Early Christians were Jewish or except for the very first several thousand, otherwise and associated with them, and joined them at synagogue on the Sabbath.
Yahweh indeed said to remember the Sabbath, to keep it holy, so it is holy. Anyway, whatever anyone does. Early Christians were Jewish or except for the very first several thousand, otherwise and associated with them, and joined them at synagogue on the Sabbath.
amen... Here is a collection of quotes..
The Documented History of Torah Observant Believers - The Jerusalem Council
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