The marriage of Herod Antipas and Herodias is mentioned both in Josephus and in the gospels, and scholars consider Josephus as a key connection in establishing the approximate chronology of specific episodes related to John the Baptist.

Josephus also related that Hiram ’ s reign began 155 years and 8 months before this event, and that construction of Solomon's Temple began in the twelfth year of Hiram's Reign, which would be 143 years before the building of Carthage.

Primary information related to Ithobaal comes from Josephus ’ s citation of the Phoenician author Menander of Ephesus, in Against Apion i. 18.

Many authors, following the Jewish historian Flavius Josephus ( 1st century AD ), related the name to Iber-Caucasian Iberia.

The account of the siege of Masada was supposedly related to Josephus by two women who survived the suicide by hiding inside a cistern along with five children, and repeated Eleazar ben Ya ' ir's exhortations to his followers, prior to the mass suicide, verbatim to the Romans.

The core idea, of a man traveling to a far country being related to a kingdom, has vague similarities to Herod Archelaus traveling to Rome in order to be given his kingdom ; although this similarity is not in itself significant, Josephus ' account also contains details which are echoed by features of the Lukan parable.

The money given to Judas in the final line at page 58, is a corruption in both the canon and the " Judas " gospel of a scenario in which the money was actually given by orthodox scribes not to Judas but to Pilate, as related in Slavonic Josephus ( Jewish War, 2. 9. 2. 169 ).

In computer science and mathematics, the Josephus Problem ( or Josephus permutation ) is a theoretical problem related to a certain counting-out game.

Matthew does not describe Herod's gory death, which is vividly related by Josephus.

Judean historian Flavius Josephus related the descendants of Elishah with the Aeolians, one of the ancestral branches of the Greeks.

Josephus identifies the Dead Sea in geographic proximity to the ancient Biblical city of Sodom.

Titus Flavius Josephus ( 37 – 100 ), also called Joseph ben Matityahu ( Biblical Hebrew: יוסף בן מתתיהו, Yosef ben Matityahu ), was a 1st-century Romano-Jewish historian and hagiographer who was born in Jerusalem-then part of Roman Judea-to a father of priestly descent and a mother who claimed royal ancestry.

This event was recorded by Sennacherib himself, by Herodotus, Josephus, and by several Biblical writers.

In his Against Apion, the 1st-century CE historian Josephus Flavius debates the synchronism between the Biblical account of the Exodus of the Israelites from Egypt, and two Exodus-like events that the Egyptian historian Manetho apparently mentions.

The meaning of the earth being divided is usually taken to refer to a patriarchal division of the world, or possibly just the eastern hemisphere, into allotted portions among the three sons of Noah for future occupation, as specifically described in the Book of Jubilees, Biblical Antiquities of Philo, Kitab al-Magall, Flavius Josephus, and numerous other antiquarian and mediaeval sources, even as late as Archbishop Ussher, in his Annals of the World.

* There follows a summary of Abraham's career based on the Biblical account with the some changes and details similar to those found in the Genesis Apocryphon and Josephus and in Enochite tradition.

Lambert observes: " Of course Berossus may have written other works which are not quoted by Josephus and Eusebius because they lacked any Biblical interest ".

However, early Biblical ethnographers, including Josephus and Hippolytus of Rome, identified Joktan's sons with peoples around the Indus river.

Josephus Flavius identified the Moschoi with the Biblical Meshech.

Josephus Flavius identified the Cappadocian Moschoi with the Biblical Japhetic tribe descended from Meshech in his writings on the Genealogy of the Nations in Genesis 10, while Hippolytus of Rome connected Meshech with Illyrians.

A cross reference apparatus for the Works of Josephus and the Biblical canon also exists.

The term is derived from the Biblical tale of Sodom and Gomorrah, and Christian churches have referred to the crimen sodomitae ( crime of the Sodomites ) for centuries ; the modern association with homosexuality can be found as early as AD 96 in the writings of the Jewish historian Josephus.

The drying up and disappearance of the Pelusian arm of the Nile led Biblical commentators to identify the Rhinocurara of the Septuagint ( the " Brook of Egypt ") with the Wadi El-Arish which provides water to El-Arish identified with the coastal Rhinocolura of Pliny and Josephus.

Contemporary Biblical scholars like John P. Meier argue part of the reason why the passages about Christianity in Josephus are authentic is because they exist in all relevant manuscripts – Clare K. Rothschild ( Associate Professor of Theology at Lewis University ) has censured this argument on the basis that " the earliest manuscript dates from the eleventh century ", the Ambrosianus 370 ( F 128 ) being the earliest ; preserved in the Biblioteca Ambrosiana in Milan.

Dunn states that Antipas likely saw John as a figure whose asceic lifestyle and calls for moral reform could give rise to a poplar uprising on moral grounds, as both Josephus and the New Testament suggest.

* Thomas Mann retells the Genesis stories surrounding Joseph in his four novel omnibus, Joseph and His Brothers, identifying Joseph with the figure of Osarseph known from Josephus, and the pharaoh with Akhenaten.

Milik some years earlier provided an estimate of between 150 and 200 as the average population, working on the comparison with the population of the monastery of Mar Saba, which numbered 150 monks in the 9th century and from Josephus ' figure of 3, 000 Essenes calculating that " at least five per cent lived the strict monastic life ".

Josephus claimed the Phrygians were founded by the biblical figure Togarmah, grandson of Japheth and son of Gomer: " and Thrugramma the Thrugrammeans, who, as the Greeks resolved, were named Phrygians ".

The Jewish community of Alexandria was virtually wiped out by Trajan's army during the Jewish revolt of 115-117 CE ( which destroyed pagan temples ), and Josephus puts the figure for those slaughtered in the vast pogrom at 50, 000. previous statement is clearly in error, since Josephus died about 101 CE ; it evidently conflates the Pogrom in Alexandria of 68 CE with the Kitos War of 115-117 CE.

In fact at the time Josephus was writing, around 97 AD, John the Baptist seems to still be a far better known figure than Jesus, to whom Josephus only makes two much disputed references.

Josephus claimed the Gauls were descended from Gomer, the grandson of Noah.

Josephus placed Gomer and the " Gomerites " in Anatolian Galatia: " For Gomer founded those whom the Greeks now call Galatians, but were then called Gomerites.

Jerome ( c. 390 ) and Isidore of Seville ( c. 600 ) followed Josephus ' identification of Gomer with the Galatians, Gauls and Celts.

Josephus ' reference to a " gate of the Essenes " in his description of the course of " the most ancient " of the three walls of Jerusalem, in the Mount Zion area, perhaps suggests an Essene community living in this quarter of the city or regularly gathering at this part of the Temple precincts.

The Testimonium is likely the most discussed passage in Josephus and perhaps in all ancient literature.

William Whiston, who created perhaps the most famous of the English translations of Josephus, claimed that certain works by Josephus had a similar style to the Epistles of St Paul ( Saul ).

He equally speculates that his fourth commandment was lost perhaps as early as Josephus ' time ( circa 37-100 A. D ./ C. E.

Contemporaneously or perhaps after Josephus wrote, an Epitome, or summary, of Manetho's work must have appeared.

He equally speculates that his fourth commandment was lost perhaps as early as Josephus ' time ( circa 37-100 A. D ./ C. E.

According to Josephus, some 4, 000 inhabitants were slaughtered, while 5, 000, trying to escape down the steep northern slope, were either trampled to death, fell or perhaps threw themselves down a ravine.

The Romanized Jewish historian Josephus, in The Jewish War ( 3. 399ff ) applied the prophecy — perhaps in retrospect, like most successful prophecies — to Vespasian, who was campaigning against the Jewish Zealots in Palestine, and who was to come out of Palestine and rule the world, his flatterer asserted.

Farther down the eastern slope of the hill are other walls and towers, perhaps representing the " lower town ," of which Josephus also speaks.