Archaeological Views: Mount Zion’s Upper Room and Tomb of David
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Footnotes
This identification is disputed. See Jeffrey R. Zorn, “Is T1 David’s Tomb?” BAR 38:06.
Jacob Pinkerfeld, Bargil Pixner, Rainer Riesner, Richard Mackowski, etc. See Bargil Pixner, “Church of the Apostles Found on Mt. Zion,” BAR16:03.
Endnotes
Tosefta, Baba Bathra 1.11–12. The Tosefta may have been compiled early in the Amoraic period, c. 230–500 C.E.
Armenian Lectionary 39bis, www.bombaxo.com/blog/biblical-stuff/lectionaries/jerusalem-tradition-lectionaries/an-early-armenian-lectionary-renoux/ (accessed 8/11/2016).
Optatus of Milevis, Against the Donatists 3.2; Epiphanius, On Weights and Measures 14.54c; Bordeaux Pilgrim, Itinerarium Burdigalense 20. The fourth–fifth-century C.E. apocryphal Anaphora Pilati (Report of Pilate) also knows of a lone Jewish-Christian synagogue in Jerusalem.
Jerome Murphy-O’Connor, The Holy Land: An Oxford Archaeological Guide from Earliest Times to 1700, 5th ed. (New York: Oxford Univ. Press, 2008), p. 117; Oskar Skarsaune, In the Shadow of the Temple: Jewish Influences on Early Christianity (Downers Grove, IL: InterVarsity Press, 2002), p. 189; Joan Taylor, Christians and the Holy Places: The Myth of Jewish-Christian Origins (Oxford: Clarendon Press, 1993), p. 215; John Wilkinson, Jerusalem Pilgrims before the Crusades, 3rd ed. (Warminster: Aris & Philips, 2002), p. 351; etc.
David Christian Clausen, The Upper Room and Tomb of David: The History, Art and Archaeology of the Cenacle on Mount Zion (Jefferson, NC: McFarland, 2016), pp. 168–175.