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Josephus does not provide a number for Theudas ' followers, but the Acts of the Apostles, if it is referring to the same Theudas ( see below ), reports that they numbered about 400.
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Josephus and does
Josephus does not say the festival was called Hannukkah but rather the " Festival of Lights ":
The earliest known such reference to Josephus ' work is found in the writings of the third century patristic author Origen, although he does not provide any direct reference to the passages involving Jesus.
However, Eusebius does not acknowledge Origen as one of his sources for the reference to James in Josephus.
For the Jews slew him, although he was a most just man .” However, this statement does not appear in the extant manuscripts of Josephus.
Eusebius does not acknowledge Origen as one of his sources for the reference to James in Josephus.
Scholars also point to the silence of Photios as late as the 9th century, and the fact that he does not mention the Testimonium at all in his broad review of Josephus.
( Köstenberger pages 104-105 ) Köstenberger states that the statement by Josephus that some people recognized Jesus as the Messiah is consistent with the grammar of Josephus elsewhere but does not imply that Josephus himself considered Jesus the Messiah.
Josephus does not record any attempts by the Sicarii to counterattack the besiegers during this process, a significant difference from his accounts of other sieges against Jewish fortresses.
Other arguments against historicity include the silence of Josephus ( who does record several other examples of Herod ’ s willingness to commit such acts to protect his power, noting that he " never stopped avenging and punishing every day those who had chosen to be of the party of his enemies ") and the views that the story is an apologetic device or a constructed fulfilment of prophesy.
The identification is based in part on the description of his death, which is very similar to Agrippa's death in Josephus's Antiquities of the Jews 19. 8. 2, although Josephus does not include the claim that " an angel of the Lord struck him down, and he was eaten by worms ".
Josephus himself emphasized laws rather than beliefs when he described the characteristics of an apostate ( a Jew who does not follow traditional customs ) and the requirements for conversion to Judaism ( circumcision, and adherence to traditional customs ).
The authors of the Gospels present Jesus as speaking harshly against some Pharisees ( Josephus does claim that the Pharisees were the " strictest " observers of the law, but he likely meant " most accurate ").
The historian Josephus does not say this but these events ( the divorce, the marriage, execution, and the resulting war with Aretas IV Philopatris, King of the Nabataeans ) chronologically give weight to this theory, suggesting the events are linked.
The story of this successful resistance is told by Josephus — who does not say who the leader was, but does tell of Pilate's crucifixion of Jesus just two paragraphs later in a passage whose authenticity is heavily disputed.
John the Baptist's prominence in both the Gospels and Josephus suggests that he may have been more popular than Jesus in his lifetime ; also, Jesus ' mission does not begin until after his baptism by John.
Josephus does not give its Hebrew name.
Josephus does not record any attempts by the Sicarii to counterattack the besiegers during this process, a significant difference from his accounts of other sieges of Jewish fortresses.
Josephus explains in The Jewish War that John was also known as " Hyrcanus ", but does not explain the reason behind this name.
John the Baptist's prominence in both the gospels and Josephus suggests that he may have been more popular than Jesus in his lifetime ; also, Jesus ' mission does not begin until after his baptism by John.
Josephus does not relate the death of Judas, although he does report that Judas ' sons James and Simon were executed by procurator Tiberius Julius Alexander in about 46 AD.
Josephus and provide
Both Josephus and Philo provide lengthy accounts of their communal meetings, meals and religious celebrations.
These works provide valuable insight into 1st century Judaism and the background of Early Christianity ( See main article Josephus on Jesus ).
The works of 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 and late Temple Judaism.
With these harsh accusations against the Jews fluttering about the Roman empire, Josephus, formerly Joseph ben Matthias, set out to provide a Hellenized version of the Jewish history.
Josephus and number
A number of variations exist between the statements by Josephus regarding the deaths of James and John the Baptist and the New Testament accounts.
There is considerable evidence, however, that attests to the existence of the references to Jesus in Josephus well before then, including a number of ad hoc copies of Josephus ' work preserved in quotation from the works of Christian writers.
One of the reasons the works of Josephus were copied and maintained by Christians was that his writings provided a good deal of information about a number of figures mentioned in the New Testamant, and the background to events such as the death of James during a gap in Roman governing authority.
Köstenberger ( and separately Van Voorst ) state that the Josephus ' reference to the large number of followers of Jesus during his public ministry is unlikely to have been due to a Christian scribe familiar with the New Testamant accounts, and is hence unlikely to be an interpolation.
Josephus scholar Louis H. Feldman has stated that " few have doubted the genuineness " of Josephus ' reference to Jesus in Antiquities 20, 9, 1 and it is only disputed by a small number of scholars.
A number of variations exist between the statements by Josephus regarding the deaths of James and the New Testament accounts.
Josephus puts the number of the besieged at near 1 million.
Josephus mentions a number of people who had taken the vow, such as his tutor Banns ( Antiquities 20. 6 ), and Gamaliel records in the Mishna how the father of Rabbi Chenena made a lifetime nazirite vow before him ( Nazir 29b ).
Josephus reports that Ananus ' act was widely viewed as little more than judicial murder, and offended a number of " those who were considered the most fair-minded people in the City ".
According to Josephus, the Sadducees differed from the Pharisees on a number of doctrinal grounds, notably rejecting ideas of life after death.
After Jewish allies killed a number of Roman soldiers, Titus sent Josephus, the Jewish historian, to negotiate with the defenders ; this ended with Jews wounding the negotiator with an arrow, and another sally was launched shortly after.
In the final weeks of the siege of Jerusalem, according to Josephus, the Romans were crucifying 500 Jews a day, stationing the crosses in full view of the city walls: " The soldiers out of rage and hatred amused themselves by nailing their prisoners in different postures ; and so great was their number, that space could not be found for the crosses nor crosses for the bodies " ( Josephus, The Jewish War 5. 451 )...
This number clashes with the traditional view of thousands of deaths, but it helps explain why the massacre was not mentioned by any historians such as Josephus.
The Philonic division is the oldest, from the writings of Philo and Josephus ( first century ), which labels verse 3 as number 1, verses 4 – 6 as number 2, and so on.
Josephus and for
In later years Josephus Daniels was to claim that World War 1, was the first in American history in which there was great concern for both the health and morals of our soldiers.
However, according to Josephus, in Antiquities, Book 7, Chapter 1, Joab had forgiven Abner for the death of his brother, Asahel, the reason being that Abner had slain Asahel honorably in combat after he had first warned Asahel and had no other choice but to kill him out of self defense.
Bar-Hebraeus identified Ahasuerus explicitly as Artaxerxes II ; however, the names are not necessarily equivalent: Hebrew has a form of the name Artaxerxes distinct from Ahasuerus, and a direct Greek rendering of Ahasuerus is used by both Josephus and the Septuagint for occurrences of the name outside the Book of Esther.
According to Josephus, Chaerea had political motivations for the assassination.
Many of the Essene groups appear to have been celibate, but Josephus speaks also of another " order of Essenes " that observed the practice of being engaged for three years and then becoming married.
The 1st-century Romano-Jewish historian Josephus mentioned a book circulating under the name of Solomon, which contained incantations for summoning demons and described how a Jew called Eleazar used it to cure cases of possession.
Along these lines, the ancient historian Josephus emphasized practices and observances rather than religious beliefs, associating apostasy with a failure to observe Jewish law and maintaining that the requirements for conversion to Judaism included circumcision and adherence to traditional customs.
The references found in Antiquities have no parallel texts in the other work by Josephus such as the Jewish War, written 20 years earlier, but some scholars have provided explanations for their absence.
Scholars generally view these variations as indications that the Josephus passages are not interpolations, for a Christian interpolator would have made them correspond to the New Testament accounts, not differ from them.
Because the death of John also appears prominently in the Christian gospels, this passage is considered an important connection between the events Josephus recorded, the chronology of the gospels and the dates for the Ministry of Jesus.
While Josephus identifies the location of the imprisonment of John as Machaerus, southeast of the mouth of the Jordan river, the gospels mention no location for the place where John was imprisoned.
The earliest secure reference to this passage is found in the writings of the fourth-century Christian apologist and historian Eusebius, who used Josephus ' works extensively as a source for his own Historia Ecclesiastica.
Of the three passages found in Josephus ' Antiquities, this passage, if authentic, would offer the most direct support for the crucifixion of Jesus.
The works of Josephus were translated into Latin during the fourth century ( possibly by Rufinus ), and, in the same century, the Jewish War was " partially rewritten as an anti-Jewish treatise, known today as Pseudo-Hegesippus, but < nowiki ></ nowiki > was considered for over a millenium and a half by many Christians as the ipsissima verba of Josephus to his own people.
Book 20 of the Antiquities do not appear in any other versions of Josephus ' The Jewish War except for a Slavonic version of the Testimonium Flavomium ( at times called Testimonium Slavonium ) which surfaced in the west at the beginning of the 20th century, after its discovery in Russia at the end of the 19th century.
Craig A Evans states that although some scholars had in the past supported the Slavonic Josephus, " to my knowledge no one today believes that they contain anything of value for Jesus research ".
In Contra Celsum ( Book I, Chapter XLVII ) as Origen defends the Christian practice of baptism, he recounts Josephus ' reference to the baptisms performed by John the Baptist for the sake of purification.
Scholars generally view these variations as indications that the Josephus passages are not interpolations, for a Christian interpolator would have made them correspond to the Christian traditions.
A textual argument against the authenticity of the James passage is that the use of the term " Christos " there seems unusual for Josephus.
Some of the arguments for and against the authenticity of the James passage revolve around the similarities and differences between the accounts of Josephus, Origen, Eusebius and the New Testament.
At the end of Book II, Chapter XIII Origen disagrees with Josephus ' placement of blame for the destruction of Jerusalem on the death of James, and states that it was due to the death of Jesus, not James.
Scholars such as Claudia Setzer have noted the differences between the rationale for the death of John the Baptist presented by Josephus, and the theological variations ( e. g. whether immersion in water can result in the forgiveness of sins, etc.
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