The so called Testimonium Flavianum. This is the only direct discussion of Jesus to be found in the writings of Josephus. Unfortunately, the text as we have it in extant copies of Josephus' Antiquities appears to have been dramatically re-written from a Christian point of view. (The writings of Josephus were brought down to us from antiquity not by the Jewish community, but by the Christians). The second column contains an Arabic quotation of the Josephus passage that has a much less Christian flavor. Some scholars have argued that the Arabic version has a more likely claim to originality.Although that is a strong possibility, it should be noted that even the Arabic version is a good deal kinder to Jesus than Josephus usually is to messianic claimants. In addition it is harder to see why the Christian scribe would feel so compelled to change it. It is possible that the original may have been much more insulting, in keeping with Josephus' normal pattern, and that the Greek and Arabic versions are simply two different recensions of a Christian rewrite. R. Eisler has made an effort to reconstruct an 'original' that might have, given Christian revision, served as a base for the version that survives in Greek. It is, of course, entirely hypothetical, and no textual evidence exists to support it, but it does fit in better with Josephus' usual pattern and language, as well as the general context of the passage. On the other hand, it may be possible to 'save' the Arabic version. Particularly if we remove the last sentence (accordingly ...wonders) as a pious expansion, we are left with a non-committal report on the martyrdom at Roman hands of a pious Jew. This would not be at all inconsistent with Josephus' style, particularly if he discounted as later followers' embellishments the claims made by Christians that Jesus was the Messiah. This last suggestion is to some extent crippled by the less controversial reference in Antiquities 20 if it is genuine (see below). |
Greek VersionJosephus, Antiquities 18.63, probably in a
Christian redaction
|
Arabic VersionArabic summary, presumably of Antiquities
18.63. From Agapios' Kitab al-'Unwan ("Book of
the Title," 10th c.). |
R. Eisler's ReconstructionSame text, in a less complementary modern scholarly
reconstruction. |
The only usually undisputed allusion to Jesus in Josephus is actually only a passing reference in the context of the trial of James. James is identified, not as James son of ???? as one would normally expect but as brother of Jesus. While this passage is more likely to be authentic than the one above, it is not without problems. Origen knows and cites this passage, and is unaware of the 'Testimonium Flavianum' above, providing some evidence for its presence in the Antiquities before its Christian reworking. On the other hand, Origen's version contains the unlikely addition in which Josephus also says that it is as punishment for the execution of James that Jerusalem and the temple are destroyed. The possibility suggests itself that even Origen's Josephus has undergone Christian reworking, simply of a different variety, in which, perhaps, the insulting Testimonium has been expunged, and James has been introduced as a pious Jewish hero. |
Josephus, Antiquities 20.9.1 |
humm@ccat.sas.upenn.edu Last Modified March 14, 1996 |