By Steve Mason

Flavius Josephus is certainly crucial witness to historical Judaism from the shut of the biblical interval to the aftermath of the destruction of the temple in A.D. 70. His 4 surviving works - "Judean War", "Judean Antiquities", "Life", and "Against Apion" - give you the narrative stucture for examining the opposite, extra fragmentary written assets and actual is still from this era. His descriptions of the Temple, the Judean geographical region, Jewish-Roman family members and conflicts, and teams and associations of old Judea became quintessential for the coed of early Judaism, the Classicist, and the reader of the recent testomony alike. The priestly aristocrat Josephus was once born in A.D. 37 and died round the 12 months a hundred. After scuffling with opposed to the Romans within the battle of 66-73/4 and surrendering within the earliest section of the crusade, he moved to Rome the place he started a effective literary profession. His 4 surviving works in thirty Greek volumes are broadly excerpted for historic reasons, yet nonetheless hardly learn of their literary and old contexts. This venture goals to aid each severe reader of Josephus via delivering a brand new literal translation, in addition to a observation suggesting literary and historic connnections.

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Extra resources for Flavius Josephus: Translation and Commentary : Life of Josephus

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This is quite different from the Judean situation, in which the priestly-aristocratic senate, according to Josephus, had sole responsibility for interpreting and applying a written constitution. Nevertheless, it is hard to find a better word than the commonly used “aristocrats” for the Roman upper class, with whom Josephus’ class has much in common. p65 35 11/21/00, 4:57 PM xxxvi introduction to the LIFE of josephus with more formal connotations than we would associate with the term (Konstan 1997).

Unlike any other military commander] was able to keep them in check. This appears to be positive boasting, against the general expectations of a young man with his power, not apologetic. A final and fatal problem is that, in any case, the Life does not live up to the task of responding to Iustus. If the Tiberian had made accusations that placed Josephus in some jeopardy, and if this was Josephus’ response, then he was in deep trouble. Rather than taking up contentious points from the War and arguing them closely, in the style of the Apion, he shows here a cavalier disregard for facts.

2; Walbank 1972:34-40; Finley 1975:33). We also see the problem in Cicero. On the one hand, Cicero knows about “laws of history (leges historiae)” that preclude encomiastic flattery (Fam. 12). His character Atticus insists on the difference between history, which must be recounted as if one were in the witness box—and so should exclude even irony— and rhetoric, which permits all sorts of playfulness (Brut. 292-93). On the other hand, Cicero insists that the writing of history, which is after all aimed at providing exemplars for human conduct, is best left to orators (De Orat.

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