Josephus on Jesus

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 Version Arabic Version R. Eisler's

Josephus, Antiquities 18.63, probably in Arabic summary, presumably of
Reconstruction
a Christian redaction Antiquities 18.63. From Agapios' Kitab
Tr. I. H. Feldman, Loeb Classical al-'Unwan ("Book of the Title," 10th Same text, in a less complementary modern scholarly
Library, vol. 9, pp. 49ff. c.). reconstruction.
The translation belongs to Shlomo R. Eisler, The Messiah Jesus, (tr. A. H. Krappe), 1931, p.
Pines. See also James H. Charlesworth, 61. Quoted from the Loeb Classical Library , vol. 9, p. 48.
About this time there lived Jesus Within Judaism.
Jesus, a wise man if
Now about this time arose an
indeed one ought to call Similarly Josephus the
him a man. For he was Hebrew. For he says in occasion for new disturbances, a
one who wrought the treatises that he has certain Jesus, a wizard of a man, if
indeed he may be called a man, who
surprising feats and was a written on the governance
was the most monstrous of men,
teacher of such people as of the Jews:
accept the truth gladly. At this time there was a whom his disciples call a son of God,
as having done wonders such as no
He won over many Jews wise man who was called
man has ever done.... He was in fact
and many of the Greeks. Jesus. And his conduct
was good, and he was a teacher of astonishing tricks to such
He was the Messiah.
men as accept the abnormal with
When Pilate, upon known to be virtuous.
delight.... And he seduced many Jews
hearing him accused by And many people from
and many also of the Greek nation,
men of the highest among the Jews and the
and was regarded by them as the
standing among us, had other nations became his
Messiah.... And when, on the
condemned him to be disciples. Pilate
indictment of the principal men
crucified, those who had condemned him to be
among us, Pilate had sentenced him
in the first place come to crucified and to die. And
to the cross, still those who before
love him did not cease. those who had become
had admired him did not cease to
On the third day he his disciples did not
rave. For it seemed to them that
appeared to them restored abandon his discipleship.
having been dead for three days, he
to life. For the prophets of They reported that he had
had appeared to them alive again, as
God had prophesied these appeared to themafter his
the divinely-inspired prophets had
and myriads of other crucifixion and that he
foretold -- these and ten thousand
marvellous things about was alive; accordingly,
other wonderful things -- concerning
him. And the tribe of the he was perhaps the
him. And even now the race of those
Christians, so called after Messiah concerning
who are called 'Messianists' after him
him, has still up to now, whom the prophets have
is not extinct.
not disappeared. recounted wonders.
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
Since Ananus was that kind of person, and because he perceived an opportunity with
Festus having died and Albinus not yet arrived, he called a meeting of the Sanhedrin and
brought James, the brother of Jesus (who is called 'Messiah') along with some others. He
accused them of transgressing the law, and handed them over for stoning.