Contents
1 Biography 2 Scholarship
2.1 Manuscripts, textual criticism, and editions 2.2 Josephus's audience
3 Historiography and Josephus 4 Works
4.1 The Jewish War 4.2 Jewish Antiquities 4.3 Against Apion 4.4 Legacy
5 See also 6 Notes and references 7 Sources 8 Further reading 9 External links
Biography
Galilee, site of Josephus's governorship, before the First Jewish–Roman War
Born into one of Jerusalem's elite families,[7]
Josephus
Josephus introduces
himself in Greek as Iōsēpos (Ιώσηπος), son of Matthias, an
ethnic Jewish priest. He was the second-born son of Matthias. His
older full-blooded brother was also called Matthias.[8] Their mother
was an aristocratic woman who descended from the royal and formerly
ruling
Hasmonean
Hasmonean dynasty.[9] Josephus's paternal grandparents were
Josephus
Josephus and his wife—an unnamed Hebrew noblewoman, distant
relatives of each other and direct descendants of Simon Psellus.[10]
Josephus's family was wealthy. He descended through his father from
the priestly order of the Jehoiarib, which was the first of the 24
orders of priests in the Temple in Jerusalem.[11]
Josephus
Josephus was a
descendant of the high priest Jonathon.[11] He was raised in
Jerusalem,
Josephus
Josephus was educated alongside his brother.[12] In his
early twenties, he traveled to negotiate with Emperor
Nero
Nero for the
release of 12 Jewish priests.
Upon his return to Jerusalem, at the outbreak of the First
Jewish-Roman War,
Josephus
Josephus was appointed the military governor of
Galilee,[13] but eventually he strove with
John of Gischala over the
control of Galilee, who like Josephus, had amassed to himself a large
band of supporters from
Gischala
Gischala (Gush Halab) and Gabara,[a] including
the support of the
Sanhedrin
Sanhedrin in Jerusalem.[17]
Josephus
Josephus fortified
several towns and villages in Galilee, among which were Tiberias and
Tarichaea, in anticipation of a Roman onslaught, and valiantly
resisted the
Roman army
Roman army in its siege of Yodfat (Jotapata) until it
fell to the
Roman army
Roman army in the lunar month of Tammuz.
After the Jewish garrison of Yodfat fell under siege, the Romans
invaded, killing thousands; the survivors committed suicide. According
to Josephus, he was trapped in a cave with 40 of his companions in
July 67 CE. The Romans (commanded by Flavius
Vespasian
Vespasian and his son
Titus, both subsequently Roman emperors) asked the group to surrender,
but they refused.
Josephus
Josephus suggested a method of collective
suicide;[18] they drew lots and killed each other, one by one,
counting to every third person. Two men were left (this method as a
mathematical problem is referred to as the
Josephus
Josephus problem, or Roman
roulette),[19] who surrendered to the Roman forces and became
prisoners. In 69 CE,
Josephus
Josephus was released.[20] According to his
account, he acted as a negotiator with the defenders during the Siege
of
Jerusalem
Jerusalem in 70 CE, in which his parents and first wife died.
While being confined at Yodfat (Jotapata),
Josephus
Josephus claimed to have
experienced a divine revelation, that later led to his speech
predicting
Vespasian
Vespasian would become emperor. After the prediction came
true, he was released by Vespasian, who considered his gift of
prophecy to be divine.
Josephus
Josephus wrote that his revelation had taught
him three things: that God, the creator of the Jewish people, had
decided to "punish" them, that "fortune" had been given to the Romans,
and that God had chosen him "to announce the things that are to
come".[21][22][23] To many Jews, such claims were simply
self-serving.[24]
In 71 CE, he went to Rome in the entourage of Titus, becoming a Roman
citizen and client of the ruling
Flavian dynasty
Flavian dynasty (hence he is often
referred to as Flavius Josephus—see below). In addition to Roman
citizenship, he was granted accommodation in conquered Judaea and a
decent, if not extravagant, pension. While in Rome and under Flavian
patronage,
Josephus
Josephus wrote all of his known works. Although he uses
"Josephus", he appears to have taken the Roman praenomen
Titus
Titus and
nomen Flavius from his patrons.[25] This was standard practice for
"new" Roman citizens.[citation needed]
Vespasian
Vespasian arranged for the widower
Josephus
Josephus to marry a captured Jewish
woman, who ultimately left him.[citation needed] About 71 CE, Josephus
married an Alexandrian Jewish woman as his third wife. They had three
sons, of whom only
Flavius Hyrcanus survived childhood.
Josephus
Josephus later
divorced his third wife. Around 75 CE, he married his fourth wife, a
Greek Jewish woman from Crete, who was a member of a distinguished
family. They had a happy married life and two sons,
Flavius Justus and
Flavius Simonides Agrippa.
Josephus's life story remains ambiguous. He was described by Harris in
1985 as a law-observant Jew who believed in the compatibility of
Judaism
Judaism and
Graeco-Roman
Graeco-Roman thought, commonly referred to as Hellenistic
Judaism.[6] Before the 19th century, the scholar Nitsa Ben-Ari notes
that his work was shunned like that of converts, then banned as those
of a traitor, whose work was not to be studied or translated into
Hebrew.[26] His critics were never satisfied as to why he failed to
commit suicide in Galilee, and after his capture, accepted the
patronage of Romans.
The historian E. Mary Smallwood writes:
[Josephus] was conceited, not only about his own learning, but also about the opinions held of him as commander both by the Galileans and by the Romans; he was guilty of shocking duplicity at Jotapata, saving himself by sacrifice of his companions; he was too naive to see how he stood condemned out of his own mouth for his conduct, and yet no words were too harsh when he was blackening his opponents; and after landing, however involuntarily, in the Roman camp, he turned his captivity to his own advantage, and benefited for the rest of his days from his change of side.[27]
Author Joseph Raymond calls
Josephus
Josephus "the Jewish Benedict Arnold" for
betraying his own troops at Jotapata.[28]
Scholarship
The 1st-century Roman portrait bust said to be of Josephus, conserved in the Ny Carlsberg Glyptotek, Copenhagen, Denmark
The works of
Josephus
Josephus provide crucial information about the First
Jewish-Roman War and also represent important literary source material
for understanding the context of the
Dead Sea Scrolls
Dead Sea Scrolls and late Temple
Judaism.
Josephan scholarship in the 19th and early 20th centuries became
focused on Josephus's relationship to the sect of the
Pharisees.[citation needed] It consistently portrayed him as a member
of the sect, and as a traitor to the Jewish nation—a view which
became known as the classical concept of Josephus.[29] In the mid-20th
century a new generation of scholars[who?] challenged this view and
formulated the modern concept of Josephus. They consider him a
Pharisee, but restore his reputation in part as patriot and a
historian of some standing. In his 1991 book, Steve Mason argued that
Josephus
Josephus was not a Pharisee but an orthodox Aristocrat-Priest who
became associated with the philosophical school of the
Pharisees
Pharisees as a
matter of deference, and not by willing association.[30]
The works of
Josephus
Josephus include material about individuals, groups,
customs, and geographical places. Some of these, such as the city of
Seron, receive no mention in the surviving texts of any other ancient
authority. His writings provide a significant, extra-Biblical account
of the post-Exilic period of the Maccabees, the
Hasmonean
Hasmonean dynasty, and
the rise of Herod the Great. He refers to the Sadducees, Jewish High
Priests of the time,
Pharisees
Pharisees and Essenes, the Herodian Temple,
Quirinius' census and the Zealots, and to such figures as Pontius
Pilate, Herod the Great, Agrippa I and Agrippa II, John the
Baptist, James the brother of Jesus, and to
Jesus
Jesus (for more see
Josephus
Josephus on Jesus).[31]
Josephus
Josephus represents an important source for
studies of immediate post-Temple
Judaism
Judaism and the context of early
Christianity.
A careful reading of Josephus's writings and years of excavation
allowed Ehud Netzer, an archaeologist from Hebrew University, to
discover what he considered to be the location of Herod's Tomb, after
a search of 35 years.[32] It was above aqueducts and pools, at a
flattened desert site, halfway up the hill to the Herodium, 12 km
south of Jerusalem—as described in Josephus's writings.[33] In
October 2013, archaeologists Joseph Patrich and Benjamin Arubas
challenged the identification of the tomb as that of Herod.[34]
According to Patrich and Arubas, the tomb is too modest to be Herod's
and has several unlikely features.[34] Roi Porat, who replaced Netzer
as excavation leader after the latter's death, stood by the
identification.[34]
Manuscripts, textual criticism, and editions
For many years, printed editions of the works of
Josephus
Josephus appeared
only in an imperfect
Latin
Latin translation from the original Greek. Only
in 1544 did a version of the standard Greek text become available in
French, edited by the Dutch humanist Arnoldus Arlenius. The first
English translation, by Thomas Lodge, appeared in 1602, with
subsequent editions appearing throughout the 17th century. The 1544
Greek edition formed the basis of the 1732 English translation by
William Whiston, which achieved enormous popularity in the
English-speaking world. It was often the book—after the Bible—that
Christians most frequently owned.[citation needed] A cross-reference
apparatus for Whiston's version of
Josephus
Josephus and the biblical canon
also exists.[35][36] Whiston claimed that certain works by Josephus
had a similar style to the Epistles of St Paul (Saul).[37]
Later editions of the Greek text include that of Benedikt Niese, who
made a detailed examination of all the available manuscripts, mainly
from France and Spain.
Henry St. John Thackeray used Niese's version
for the
Loeb Classical Library
Loeb Classical Library edition widely used today.
The standard editio maior of the various Greek manuscripts is that of
Benedictus Niese, published 1885–95. The text of Antiquities is
damaged in some places. In the Life, Niese follows mainly manuscript
P, but refers also to AMW and R.
Henry St. John Thackeray for the Loeb
Classical Library has a Greek text also mainly dependent on
P.[citation needed] André Pelletier edited a new Greek text for his
translation of Life. The ongoing Münsteraner Josephus-Ausgabe of
Münster University
Münster University will provide a new critical apparatus. There also
exist late Old Slavonic translations of the Greek, but these contain a
large number of Christian interpolations.[38]
Josephus's audience
Scholars debate about Josephus's main and secondary audiences. For
example,
Antiquities of the Jews
Antiquities of the Jews could be written for Jews—"a few
scholars from Laqueur onward have suggested that
Josephus
Josephus must have
written primarily for fellow-Jews (if also secondarily for Gentiles.)
The most common motive suggested is repentance: in later life he felt
so badly about the traitorous War that he needed to demonstrate …
his loyalty to Jewish history, law and culture."[39] However,
Josephus's "countless incidental remarks explaining basic Judean
language, customs and laws … assume a Gentile audience. He does not
expect his first hearers to know anything about the laws or Judean
origins."[40] The issue of who would read this multivolume work is
unresolved. Other possible motives for writing Antiquities could be to
dispel the misrepresentation of Jewish origins[41] or as an apologetic
to Greek cities of the Diaspora in order to protect Jews and to Roman
authorities to garner their support for the Jews facing
persecution.[42] Unfortunately, neither motive explains why the
proposed Gentile audience would read this large body of material.
Historiography and Josephus
In the Preface to Jewish Wars,
Josephus
Josephus criticizes historians who
misrepresent the events of the Jewish–Roman War, writing that "they
have a mind to demonstrate the greatness of the Romans, while they
still diminish and lessen the actions of the Jews."[43] Josephus
states that his intention is to correct this method but that he "will
not go to the other extreme … [and] will prosecute the actions of
both parties with accuracy."[44]
Josephus
Josephus suggests his method will not
be wholly objective by saying he will be unable to contain his
lamentations in transcribing these events; to illustrate this will
have little effect on his historiography,
Josephus
Josephus suggests, "But if
any one be inflexible in his censures of me, let him attribute the
facts themselves to the historical part, and the lamentations to the
writer himself only."[44]
His preface to Antiquities offers his opinion early on, saying, "Upon
the whole, a man that will peruse this history, may principally learn
from it, that all events succeed well, even to an incredible degree,
and the reward of felicity is proposed by God."[45] After inserting
this attitude,
Josephus
Josephus contradictorily declares, "I shall accurately
describe what is contained in our records, in the order of time that
belongs to them … without adding any thing to what is therein
contained, or taking away any thing therefrom."[45] Interestingly, he
notes the difference between history and philosophy by saying,
"[T]hose that read my book may wonder how it comes to pass, that my
discourse, which promises an account of laws and historical facts,
contains so much of philosophy."[46]
In both works,
Josephus
Josephus emphasizes that accuracy is crucial to
historiography. Louis H. Feldman notes that in Wars,
Josephus
Josephus commits
himself to critical historiography, but in Antiquities, Josephus
shifts to rhetorical historiography, which was the norm of his
time.[47] Feldman notes further that it is significant that Josephus
called his later work "Antiquities" (literally, archaeology) rather
than history; in the Hellenistic period, archaeology meant either
"history from the origins or archaic history."[48] Thus, his title
implies a Jewish peoples' history from their origins until the time he
wrote. This distinction is significant to Feldman, because "in ancient
times, historians were expected to write in chronological order,"
while "antiquarians wrote in a systematic order, proceeding topically
and logically" and included all relevant material for their
subject.[48] Antiquarians moved beyond political history to include
institutions and religious and private life.[49]
Josephus
Josephus does offer
this wider perspective in Antiquities.
To compare his historiography with another ancient historian, consider
Dionysius of Halicarnassus. Feldman lists these similarities:
"Dionysius in praising Rome and
Josephus
Josephus in praising Jews adopt same
pattern; both often moralize and psychologize and stress piety and
role of divine providence; and the parallels between … Dionysius's
account of deaths of
Aeneas
Aeneas and
Romulus
Romulus and Josephus's description of
the death of
Moses
Moses are striking."[49]
Works
The works of
Josephus
Josephus are major sources of our understanding of Jewish
life and history during the first century.[50]
The works of
Josephus
Josephus translated by
Thomas Lodge
Thomas Lodge (1602).
(c. 75) War of the Jews, or The Jewish War, or Jewish Wars, or
History of the Jewish War
History of the Jewish War (commonly abbreviated JW, BJ or War)
(date unknown) Josephus's Discourse to the
Greeks
Greeks concerning Hades
(spurious; adaptation of "Against Plato, on the Cause of the Universe"
by Hippolytus of Rome)
(c. 94) Antiquities of the Jews, or Jewish Antiquities, or
Antiquities of the Jews/Jewish Archeology (frequently abbreviated AJ,
AotJ
AotJ or Ant. or Antiq.)
(c. 97) Flavius
Josephus
Josephus Against Apion, or Against Apion, or
Contra Apionem, or Against the Greeks, on the antiquity of the Jewish
people (usually abbreviated CA)
(c. 99) The Life of Flavius Josephus, or Autobiography of Flavius
Josephus
Josephus (abbreviated Life or Vita)
The Jewish War
Main article: The Jewish War
His first work in Rome was an account of the Jewish War, addressed to
certain "upper barbarians"—usually thought to be the Jewish
community in Mesopotamia—in his "paternal tongue" (War I.3),
arguably the Western Aramaic language. In 78 CE he finished a
seven-volume account in Greek known as the Jewish War (
Latin
Latin Bellum
Judaicum or De Bello Judaico). It starts with the period of the
Maccabees
Maccabees and concludes with accounts of the fall of Jerusalem, and
the succeeding fall of the fortresses of Herodion, Macharont and
Masada and the Roman victory celebrations in Rome, the mopping-up
operations, Roman military operations elsewhere in the Empire and the
uprising in Cyrene. Together with the account in his Life of some of
the same events, it also provides the reader with an overview of
Josephus's own part in the events since his return to
Jerusalem
Jerusalem from a
brief visit to Rome in the early 60s (Life 13–17).
In the wake of the suppression of the Jewish revolt,
Josephus
Josephus would
have witnessed the marches of Titus's triumphant legions leading their
Jewish captives, and carrying treasures from the despoiled Temple in
Jerusalem. It was against this background that
Josephus
Josephus wrote his War,
claiming to be countering anti-Judean accounts. He disputes the
claim[citation needed] that the Jews served a defeated God, and were
naturally hostile to Roman civilization. Rather, he blames the Jewish
War on what he calls "unrepresentative and over-zealous fanatics"
among the Jews, who led the masses away from their traditional
aristocratic leaders (like himself), with disastrous results. Josephus
also blames some of the Roman governors of Judea, representing them as
atypically corrupt and incompetent administrators. According to
Josephus, the traditional Jew was, should be, and can be a loyal and
peace-loving citizen. Jews can, and historically have, accepted Rome's
hegemony precisely because their faith declares that God himself gives
empires their power.[citation needed]
Jewish Antiquities
Main article: Antiquities of the Jews
The next work by
Josephus
Josephus is his twenty-one volume Antiquities of the
Jews, completed during the last year of the reign of the Emperor
Flavius Domitian, around 93 or 94 CE. In expounding Jewish history,
law and custom, he is entering into many philosophical debates current
in Rome at that time. Again he offers an apologia for the antiquity
and universal significance of the Jewish people.
Josephus
Josephus claims to be
writing this history because he "saw that others perverted the truth
of those actions in their writings,"[51] those writings being the
history of the Jews. In terms of some of his sources for the project,
Josephus
Josephus says that he drew from and "interpreted out of the Hebrew
Scriptures"[52] and that he was an eyewitness to the wars between the
Jews and the Romans,[51] which were earlier recounted in Jewish Wars.
He outlines
Jewish history
Jewish history beginning with the creation, as passed down
through Jewish historical tradition.
Abraham
Abraham taught science to the
Egyptians, who, in turn, taught the Greeks.[53]
Moses
Moses set up a
senatorial priestly aristocracy, which, like that of Rome, resisted
monarchy. The great figures of the
Tanakh
Tanakh are presented as ideal
philosopher-leaders. He includes an autobiographical appendix
defending his conduct at the end of the war when he cooperated with
the Roman forces.
Louis H. Feldman outlines the difference between calling this work
Antiquities of the Jews
Antiquities of the Jews instead of History of the Jews. Although
Josephus
Josephus says that he describes the events contained in Antiquities
"in the order of time that belongs to them,"[45] Feldman argues that
Josephus
Josephus "aimed to organize [his] material systematically rather than
chronologically" and had a scope that "ranged far beyond mere
political history to political institutions, religious and private
life."[49]
Against Apion
Main article: Against Apion
Josephus's
Against Apion is a two-volume defence of
Judaism
Judaism as
classical religion and philosophy, stressing its antiquity, as opposed
to what
Josephus
Josephus claimed was the relatively more recent tradition of
the Greeks. Some anti-Judaic allegations ascribed by
Josephus
Josephus to the
Greek writer Apion, and myths accredited to
Manetho are also
addressed.
Legacy
See also
Josephus
Josephus on Jesus
Josephus problem – a mathematical problem named after Josephus
Josippon
Pseudo-Philo
Notes and references
^ "Josephus". Collins English Dictionary. HarperCollins
Publishers.
^ Mason 2000.
^
Josephus
Josephus refers to himself in his Greek works as Ἰώσηπος
Ματθίου παῖς, Iōsēpos Matthiou pais (
Josephus
Josephus the son of
Matthias).
Josephus
Josephus spoke Aramaic, Hebrew and Greek.
^ Φλαβίου Ἰωσήπου τὰ εὑρισκόμενα –
Flavii Josephi Opera. Graece et latine. Recognovit Guilelmus
Dindorfius [= Wilhelm Dindorf]. Volumen secundum. Paris, 1847
^ Simon Claude Mimouni, Le Judaïsme ancien du VIe siècle avant notre
ère au IIIe siècle de notre ère : Des prêtres aux rabbins,
Paris, P.U.F., coll. « Nouvelle Clio », 2012, p. 133.
^ a b c Harris 1985.
^ Goodman, Martin. Rome and Jerusalem: The Clash of Ancient
Civilisations. Penguin Books. p. 8. ISBN 978-0-713-99447-6.
Josephus
Josephus was born into the ruling elite of Jerusalem
^ Mason 2000, p. 12–13.
^ Nodet 1997, p. 250.
^ "JOSEPHUS LINEAGE" (PDF). History of the Daughters (Fourth ed.).
Sonoma, California: L P Publishing. December 2012.
pp. 349–350.
^ a b Schürer 1973, p. 45–46.
^ Mason 2000, p. 13.
^ Goldberg, G. J. "The Life of Flavius Josephus". Josephus.org.
Retrieved 2012-05-18.
^ Klausner, J. (1934). "Qobetz". Journal of the Jewish Palestinian
Exploration Society (in Hebrew). 3: 261–263.
^ Rappaport, Uriel (2013). John of Gischala, from the mountains of
Galilee
Galilee to the walls of Jerusalem. p. 44 [note 2].
^ Safrai, Ze'ev (1985). The
Galilee
Galilee in the time of the Mishna and
Talmud (in Hebrew) (2nd ed.). Jerusalem. pp. 59–62.
^ Josephus, The Life of Flavius Josephus, (abbreviated Life or Vita),
§ 25; § 38; Josephus. "The Life of Josephus".
doi:10.4159/DLCL.josephus-life.1926. Retrieved 31 May 2016.
– via digital
Loeb Classical Library
Loeb Classical Library (subscription
required)
^ Josephus, The Jewish War. Book 3, Chapter 8, par. 7
^ Cf. this example, Roman Roulette. Archived February 21, 2007, at the
Wayback Machine.
^ Jewish War IV.622–629
^ Gray 1993, p. 35–38.
^ Aune 1991, p. 140.
^ Gnuse 1996, p. 136–142.
^ Goodman, Martin. Rome and Jerusalem: The Clash of Ancient
Civilisations. Penguin Books. p. 9. ISBN 978-0-713-99447-6.
Later generations of Jews have been inclined to treat such claims as
self-serving
^ Attested by the third-century Church theologian
Origen
Origen (Comm. Matt.
10.17).
^ Ben-Ari, Nitsa (2003). "The double conversion of Ben-Hur: a case of
manipulative translation" (PDF). Target. 14 (2): 263–301. Retrieved
28 November 2011. The converts themselves were banned from society as
outcasts and so was their historiographic work or, in the more popular
historical novels, their literary counterparts.
Josephus
Josephus Flavius,
formerly Yosef Ben Matityahu (34-95), had been shunned, then banned as
a traitor.
^ Josephus, Flavius (1981). The Jewish War. Translated by Williamson,
G. A.. Introduction by E. Mary Smallwood. New York: Penguin.
p. 24.
^ Raymond 2010, p. 222.
^ Millard 1997, p. 306.
^ Mason, Steve (April 2003). "Flavius
Josephus
Josephus and the Pharisees". The
Bible and Interpretation. Retrieved 2012-05-18.
^ Whealey, Alice (2003).
Josephus
Josephus on Jesus: The Testimonium Flavianum
Controversy from Late Antiquity to Modern Times. Peter Lang
Publishing. ISBN 978-0-8204-5241-8. In the sixteenth century the
authenticity of the text [Testimonium Flavianum] was publicly
challenged, launching a controversy that has still not been resolved
today
^ Kraft, Dina (May 9, 2007). "
Archaeologist
Archaeologist Says Remnants of King
Herod's Tomb Are Found". NY Times. Retrieved 24 September 2015.
^ Murphy 2008, p. 99.
^ a b c Hasson, Nir (October 11, 2013). "Archaeological stunner: Not
Herod's Tomb after all?". Haaretz. Archived from the original on 27
September 2015. Retrieved 24 September 2015.
^ Clontz, T.; Clontz, J. (2008). The Comprehensive New Testament.
Cornerstone Publications. ISBN 978-0-9778737-1-5.
^ Bennett, Rick (November 30, 2011). "New Release: Comprehensive
Crossreferences". Accordancebible.com. Retrieved 2012-05-18.
^ Maier 1999, p. 1070.
^ Bowman 1987, p. 373.
^ Mason 1998, p. 66.
^ Mason 1998, p. 67.
^ Mason 1998, p. 68.
^ Mason 1998, p. 70.
^ JW preface. 3.
^ a b JW preface. 4.
^ a b c Ant. preface. 3.
^ Ant. preface. 4.
^ Feldman 1998, p. 9.
^ a b Feldman 1998, p. 10.
^ a b c Feldman 1998, p. 13.
^ Ehrman 1999, p. 848–849.
^ a b Ant. preface. 1.
^ Ant. preface. 2.
^ Feldman 1998, p. 232.
^ A large village in
Galilee
Galilee during the 1st century CE., located to
the north of Nazareth. In antiquity, the town was called "Garaba", but
in Josephus' historical works of antiquity, the town is mentioned by
its Greek corruption, "Gabara".[14][15][16]
Sources
Aune, David Edward (1991) [first published 1983].
Prophecy
Prophecy In Early
Christianity and the Ancient Mediterranean World. William B. Eerdmans
Publishing Company. ISBN 0-8028-0635-X.
Bowman, Steven (1987). "
Josephus
Josephus in Byzantium". In Feldman, Louis H.;
Hata, Gōhei. Josephus,
Judaism
Judaism and Christianity. Wayne State
University Press. ISBN 90-04-08554-8.
Ehrman, Bart D. (1999). Jesus: Apocalyptic Prophet of the New
Millennium (Kindle ed.).
Feldman, Louis H. (1998). Josephus's Interpretation of the Bible.
Berkeley: University of California Press.
Gnuse, Robert Karl (1996). Dreams & Dream Reports in the Writings
of Josephus: A Traditio-Historical Analysis. E. J. Brill.
ISBN 90-04-10616-2.
Gray, Rebecca (1993). Prophetic Figures in Late Second Temple Jewish
Palestine: The Evidence from Josephus. Oxford University Press.
ISBN 0-19-507615-X.
Harris, Stephen L. (1985). Understanding the Bible. Palo Alto:
Mayfield.
Maier, Paul L., ed. (1999). "Appendix: Dissertation 6 (by Whiston)".
The New Complete Works of Josephus. Kregel Academic.
ISBN 978-0-8254-9692-9. Retrieved 2013-05-07.
Mason, Steve, ed. (1998). "Should Any Wish to Enquire Further (Ant.
1.25): The Aim and Audience of Josephus's Judean Antiquities/Life".
Understanding Josephus: Seven Perspectives. Sheffield: Sheffield
Academic Press.
Mason, Steve, ed. (2000). Flavius Josephus: Translation and Commentary
(10 vols. in 12 ed.). Leiden: BRILL.
Millard, Alan Ralph (1997). Discoveries From Bible Times:
Archaeological Treasures Throw Light on The Bible. Lion Publishing.
ISBN 0-7459-3740-3.
Murphy, Catherine M. (2008). The Historical
Jesus
Jesus For Dummies. Wiley
Publishing, Inc. ISBN 978-0-470-16785-4.
Nodet, Etienne (1997). A Search for the Origins of Judaism: From
Joshua to the Mishnah. Continuum International Publishing Group.
Raymond, Joseph (2010). Herodian Messiah: Case For
Jesus
Jesus As Grandson
of Herod. Tower Grover Publishing.
Schürer, Emil (1973) [1891]. Vermes, Géza; Millar, Fergus; Black,
Matthew, eds. The History of the Jewish People in the Age of Jesus
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Group.
Further reading
The Works of Josephus, Complete and Unabridged New Updated Edition.
Translated by Whiston, William; Peabody, A. M. (Hardcover ed.).
M. A. Hendrickson Publishers, Inc. 1987.
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The
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Josephus Trilogy, a novel by Lion Feuchtwanger
Der jüdische Krieg (Josephus), 1932
Die Söhne (The Jews of Rome), 1935
Der Tag wird kommen (The day will come,
Josephus
Josephus and the Emperor),
1942
Flavius
Josephus
Josephus Eyewitness to Rome's first-century conquest of Judea,
Mireille Hadas-lebel, Macmillan 1993, Simon and Schuster 2001
Josephus
Josephus and the New Testament: Second Edition, by Steve Mason,
Hendrickson Publishers, 2003.
Making History:
Josephus
Josephus and Historical Method, edited by Zuleika
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Josephus, the Emperors, and the City of Rome: From Hostage to
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Josephus, the Bible, and History, edited by Louis H. Feldman and Gohei
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Josephus: The Man and the Historian, by H. St. John Thackeray (New
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A Jew Among Romans: The Life and Legacy of Flavius Josephus, by
Frederic Raphael (New York: Pantheon Books, 2013).
A Companion to Josephus, edited by Honora Chapman and Zuleika Rodgers
(Oxford, 2016).
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Flavius Josephus, Judaea and Rome: A Question of Context
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v t e
Josephus
Works
War of the Jews
War of the Jews (c. 75)
Antiquities of the Jews
Antiquities of the Jews (c. 94)
Against Apion (c. 97)
The Life of Flavius Josephus (c. 99)
Views
Jesus
Family
Matthias (father)
Matthias (brother)
Josephus
Josephus (grandfather)
Matthias Curtus (great-grandfather)
Matthias Ephlias (great-great-grandfather)
Simon Psellus (great-great-great-grandfather)
Related
Discourse to the
Greeks
Greeks concerning Hades
Josephus
Josephus problem
Authority control
WorldCat Identities VIAF: 22143666 LCCN: n80015583 ISNI: 0000 0001 2123 5616 GND: 118640003 SELIBR: 191979 SUDOC: 026940434 BNF: cb11909011p (data) NLA: 35254596 NDL: 00444936 NKC: jn19981001581 ICCU: ITICCUBVEV03796 BNE: XX901356 SN