Bibliowicz, Abel M. (2019). Jewish-Christian Relations - The First Centuries (Mascarat, 2019). WA: Mascarat. pp. 320–322. ISBN978-1513616483.,Fredriksen, Paula (2003). "What 'Parting of the Ways?' Jews and Gentiles in the Ancient Mediterranean City" in The Ways that Never Parted: Jews and Christians in Late Antiquity and the Early Middle Ages, ed. A.H. Becker, and A. Yoshiko Reed. Tubingen: Mohr. pp. 35–63. ISBN0800662091.
Philippe Bobichon, "Préceptes éternels et Loi mosaïque dans le Dialogue avec Tryphon de Justin Martyr", Revue Biblique 3/2 (2004), pp. 238-254; Philippe Bobichon, "¿ Como se integra el tema de la filiación en la obra y en el pensamiento de Justino ?", in: P. de Navascués Benlloch, M. Crespo Losada, A. Sáez Gutiérrez (dir.), Filiación. Cultura pagana, religión de Israel, orígenes del cristianismo, vol. III, Madrid, 2011, pp. 337-378 online article
Jacobson 2001, p. 44–45:"Hadrian officially renamed Judea Syria Palaestina after his Roman armies suppressed the Bar-Kokhba Revolt (the Second Jewish Revolt) in 135 C.E.; this is commonly viewed as a move intended to sever the connection of the Jews to their historical homeland. However, that Jewish writers such as Philo, in particular, and Josephus, who flourished while Judea was still formally in existence, used the name Palestine for the Land of Israel in their Greek works, suggests that this interpretation of history is mistaken. Hadrian's choice of Syria Palaestina may be more correctly seen as a rationalization of the name of the new province, in accordance with its area being far larger than geographical Judea. Indeed, Syria Palaestina had an ancient pedigree that was intimately linked with the area of greater Israel."</ref> Jacobson, David (2001), "When Palestine Meant Israel", Biblical Archaeology Review, 27 (3)
Andrew J. Schoenfeld,"Sons of Israel in Caesar's Service: Jewish Soldiers in the Roman Military", Shofar Vol. 24, No. 3 (Spring 2006), pp. 115–126, p.117: "As a larger corpus of Jewish inscriptions and artifacts from the ancient world has become available, it has become clear that the observance of Judaism in the Roman world was far more variegated than previously supposed."
"In effect, they [Jewish Christians] seemed to regard Christianity as an affirmation of every aspect of contemporary Judaism, with the addition of one extra belief—that Jesus was the Messiah. Unless males were circumcised, they could not be saved (Acts 15:1)."[28]
n.b. source likely means Cyprian's later treatise, Three Books of Testimonies Against the Jews bound under the title of his first treatise; so linked here
