My friends never had occasion to vindicate any one circumstance of my character and conduct; not but that the zealots, we may well suppose, would have been glad to invent and propagate any story to my disadvantage, but they could never find any which they thought would wear the face of probability.
The worship of Baal of Tyre roused a small circle of zealots, and again the Phoenician marriage was the cause of the evil.
Judas and his zealots were thus able to maintain their prominence and gradually to increase their power.
The result of this alliance between a revolutionary and a Pharisee was the formation of the party of Zealots, whose influence - according to Josephus - brought about the great revolt and so led to the destruction of Jerusalem in 70.
So far as this influence extended, the Jewish community was threatened with the danger of suicide, and the distinction drawn by Josephus between the Pharisees and the Zealots is a valid one.
It seems that the Zealots made more headwa y in Galilee than in Judaea - so much so that the terms Galilean and Zealot are practically interchangeable.
The famine was perhaps interpreted by the Zealots as a punishment for their acquiescence in the rule of an apostate.
Albinus fostered and turned to his profit the struggles of priests with priests and of Zealots with their enemies.
The Zealots' zeal for the Law and the Temple was flouted by their pro-Roman king.
His organization of local government and his efforts to maintain law and order brought him into collision with the Zealots and especially with John of Giscala, one of their leaders.
The famine affected all alike - the populace, who desired peace, and the Zealots, who were determined to fight to the end.
Some of the Zealots escaped with John and Simon to the upper city and held it for another month.
The Sicarii or Zealots who had appealed to the arm of flesh were exterminated.
Here and there hot-headed Zealots rose up to repeat the errors and the disasters of their predecessors.
In Egypt and in Cyrene fugitive Zealots endeavoured to continue their rebellion against the emperor, but there also with disastrous results.
Trusting in Hildebrand's support, and in the justice of his own cause, he presented himself at the synod of Rome in 1059, but found himself surrounded by zealots, who forced him by the fear of death to signify his acceptance of the doctrine " that the bread and wine, after consecration, are not merely a sacrament, but the true body and the true blood of Christ, and that this body is touched and broken by the hands of the priests, and ground by the teeth of the faithful, not merely in a sacramental but in a real manner."
Representatives of the Zealots would probably have protested against his pro-Roman prejudices.
Zealots hailed the appearance of the Paraclete in Phrygia, and surrendered themselves to his guidance.
The confessors of the Gallican Church at Lyons were of opinion that communion ought to be maintained with the zealots of Asia and Phrygia; and they addressed a letter to this effect to the Roman bishop, Eleutherus.
In the war with Rome he belonged to the peace party, and finding that the Zealots were resolved on carrying their revolt to its inevitable sequel, Johanan had himself conveyed out of Jerusalem in a coffin.
1 The Zealots occupied the inner court of the Temple during its siege by the Romans.
Shortly after Froben's death the disturbances at Basel, occasioned by the zealots for the religious revolution which was in progress throughout Switzerland, began to make Erasmus desirous of changing his residence.
To put down the Zealots he favoured an even more violent sect, the Sicarii ("Dagger-men"), by whose aid he contrived the murder of the high-priest Jonathan.
He supported Peel in his Corn-Law legislation, and throughout all this later period of his life, whether in office or in opposition, gained the admiration of discerning men, and excited the wonder of zealots, by his habitual subordination of party spirit and party connexion to whatever appeared to him the real interest of the nation.
Contains a more developed form of the myth of Nero redivivus in which a panegyric on him (137-141) has been brought up to date by some Jew or Christian, and eulogies of Hadrian and his successors (48-51) side by side with the legend of the miserable death of Titus in quittance of his destruction of Jerusalem (411-413) which probably represents the hope of the zealots who survived it.
Many zealots objected to the introduction of these innovations in the sacred text, but theological consistency had to yield to practical necessity.
But in yielding to the will of the majority he excited the displeasure of the minority, the genuine zealots, who in Moawiya were opposing the enemy of Islam, and regarded Ali's entering into negotiations with him as a denial of the faith.
5, the reference in the Mishnah to the Zealots (2t hptot) is the occasion for a long romantic account of the wars preceding the destruction of the Second Temple.
Into the balance must be thrown the hundreds, if not thousands, of zealots who had fled abroad and returned in 1558-1559.
The Zealots took refuge in the Temple and summoned the Idumaeans to their aid.