Josephus, the Romans, the Jews, & Jesus.
Posted: Sat Oct 12, 2019 9:17 pm
The particular thought leading to this thread I have not given very much consideration, but I want to see whether it is worth pursuing any further.
Is there a pattern to the manner in which Josephus writes about the various colorful characters dotting the Palestinian landscape under Roman rule?
In Antiquities 14.2.1 §19-24, Josephus writes positively about Onias (= Honi the Circle Drawer), whom certain wicked Jews stoned to death. In Antiquities 18.5.2 §116-119, Josephus writes positively about John the Baptist, whom Herod Antipas beheaded.
In Wars 2.17.8 §433-434 and Wars 4.9.3-4 §507-513, Josephus writes negatively about Manahem and Simon ben Giora, both of whom the Romans opposed in the siege. In Antiquities 18.4.1 §85-87, Josephus writes negatively about the Samaritan prophet, whom Pilate put to flight. In Antiquities 20.5.1 §97-99, Josephus writes negatively about Theudas, whom Fadus beheaded. In Antiquities 20.8.6 §167-172, Josephus writes negatively about the Egyptian, whom Felix put to flight. In Antiquities 20.8.10 §188, Josephus writes negatively about an anonymous enchanter, whom Festus slew.
In Wars 6.5.3 §300-309, Josephus writes rather neutrally about Jesus ben Ananus, whom the Jews flogged and the Romans wound up killing with a siege engine.
In these examples, Josephus seems to be describing persons opposing (or opposed by) Rome negatively and persons opposing (or opposed by) the Jews positively. (And, in the last case, he describes a person opposed both by Rome and by the Jews neutrally.) Are there exceptions to this pattern? If so, what and how many are they? If not, or if the exceptions are not numerous, is there something to be said about the next example?
In Antiquities 18.5.2 §116-119 (= the Testimonium Flavianum), Josephus writes positively about Jesus, whom Pilate crucified.
Is there a pattern to the manner in which Josephus writes about the various colorful characters dotting the Palestinian landscape under Roman rule?
In Antiquities 14.2.1 §19-24, Josephus writes positively about Onias (= Honi the Circle Drawer), whom certain wicked Jews stoned to death. In Antiquities 18.5.2 §116-119, Josephus writes positively about John the Baptist, whom Herod Antipas beheaded.
In Wars 2.17.8 §433-434 and Wars 4.9.3-4 §507-513, Josephus writes negatively about Manahem and Simon ben Giora, both of whom the Romans opposed in the siege. In Antiquities 18.4.1 §85-87, Josephus writes negatively about the Samaritan prophet, whom Pilate put to flight. In Antiquities 20.5.1 §97-99, Josephus writes negatively about Theudas, whom Fadus beheaded. In Antiquities 20.8.6 §167-172, Josephus writes negatively about the Egyptian, whom Felix put to flight. In Antiquities 20.8.10 §188, Josephus writes negatively about an anonymous enchanter, whom Festus slew.
In Wars 6.5.3 §300-309, Josephus writes rather neutrally about Jesus ben Ananus, whom the Jews flogged and the Romans wound up killing with a siege engine.
In these examples, Josephus seems to be describing persons opposing (or opposed by) Rome negatively and persons opposing (or opposed by) the Jews positively. (And, in the last case, he describes a person opposed both by Rome and by the Jews neutrally.) Are there exceptions to this pattern? If so, what and how many are they? If not, or if the exceptions are not numerous, is there something to be said about the next example?
In Antiquities 18.5.2 §116-119 (= the Testimonium Flavianum), Josephus writes positively about Jesus, whom Pilate crucified.