Edited by William Byron Forbush This is a book that will never die — one of the great English classics. . . . Reprinted here in its most complete form, it brings to life the days when “a noble army, men and boys, the matron and the maid,” “climbed the steep ascent of heaven, ‘mid peril, toil, and pain.” “After the Bible itself, no book so profoundly influenced early Protestant sentiment as the Book of Martyrs. Even in our time it is still a living force. It is more than a record of persecution. It is an arsenal of controversy, a storehouse of romance, as well as a source of edification.”
Fox’s Book of Martyrs is in the public domain and may be freely used and distributed.
Surnamed Zelotes, preached the Gospel in Mauritania, Africa, and even in Britain, in which latter country he was crucified, A.D. 74.
To distinguish him from Simon Peter he is called Kananaios or Kananites, depending on the manuscript (Matthew 10:4 Mark 3:18), and in the list of apostles in Luke 6:15, repeated in Acts 1:13, Zelotes, the “Zealot“. Both titles derive from the Hebrew word קנאי qanai, meaning zealous, although Jerome and others mistook the word to signify the apostle was from the town of קנה Cana, in which case his epithet would have been “Kanaios”, or even from the region of כנען Canaan. As such, the translation of the word as “the Cananite” or “the Canaanite” is traditional and without contemporary extra-canonic parallel.
Robert Eisenman has pointed out contemporary talmudic references to Zealots as kanna’im “but not really as a group — rather as avenging priests in the Temple”. Eisenman’s broader conclusions, that the zealot element in the original apostle group was disguised and overwritten to make it support the assimilative Pauline Christianity of the Gentiles, are more controversial. John P. Meier points out that the term “Zealot” is a mistranslation and in the context of the Gospels means “zealous” or “jealous” (in this case, for keeping the Law of Moses), as the Zealot movement did not exist until 30 to 40 years after the events of the Gospels. However, neither Brandon, nor Hengel  support this view, both independently concluding that the revolt by Judas of Galilee, arising from the census of Quirinius in 6 AD, was the ultimate origin of the Jewish freedom movement, which developed via the “Fourth Philosophy” group into the Zealots, even by the time of Jesus. Both of these researchers suggest that “Simon Zelotes” was indeed a Zealot belonging to this movement, and perhaps that other disciples were also. However, Hengel (in particular) concluded that Jesus himself was not a zealot, as much of his teaching was actually contrary to Fourth Philosophy views.
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